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Section.j.t  ..'2  '4- 
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H  people's  (Tommentat^ 


ROMANS 


j^isriD 


I.  AND  II.  CORmXHIANS 


A  POPULAR  COMMENTARY  UPON  A  CRITICAL 
BASIS,  ESPECIALLY  DESIGNED  FOR  PASTORS 
AND  SUNDAY  SCHOOLS  <$><S><$>'$>^'$><S><$><$><»'^ <$><$> ^<$><S> 


BY 


GEO.  W.  CLARK,  D.  D. 

Author  of  "  A  New  Harmony  of  toe  Gospels,"  and  a  "  Harmony  of  toe  Acts,"  etc. 


PHILADELPHIA 

AMERICAN  BAPTIST    PUBLICATION   SOCIETY 

1420  Chestnut  Street 

1897 


Copyright  1897  by  the 
American  Baptist  Publication  Society 


jpcom  tbe  Socletie's  own  press 


PREFACE 


It  is  proposed  to  complete  the  work  entitled  "A  People's  Commentary" 
on  the  New  Testament,  by  issuing  four  volumes  on  the  Epistles  and  Revelation. 
Like  the  preceding  volumes  on  the  Gospels  and  the  Acts  of  the  Apostles,  they 
will  be  popular  commentaries  on  a  critical  basis,  designed  for  that  large  class  of 
Sunday-school  workers  and  pastors  who  are  unable,  or  have  not  the  time,  to  con- 
sult original  sources,  and  yet  wish  the  best  results  of  latest  scholarship.  To  do 
this  is  a  difficult  task  ;  in  selecting  material  from  many  sources,  in  deciding  what 
to  admit  and  what  to  reject,  and  what  explanations  are  needed.  A  certain  sim- 
plicity and  fullness  are  required ;  for  what  is  plain  to  one  may  be  obscure  to 
another.  But  to  keep  the  work  within  the  limits  proposed,  a  certain  brevity  is 
necessary.  To  meet  these  requirements  the  paraphrase  is  sometimes  adopted, 
brief  explanations  are  thrown  in  between  words  and  clauses,  and  often  a  literal, 
a  free,  or  a  full  rendering  of  a  passage  is  given.  Often  brief  sentences,  quite 
independent  of  each  other,  are  arranged  together. 

In  this  volume  four  questions  have  been  kept  in  view  :  What  did  the  writer 
intend  to  express?  What  was  the  idea  that  he  conveyed  to  the  Christian  readers 
whom  he  addressed  ?  AVhat  did  the  Spirit  intend  to  say  through  him  ?  How 
can  the  thought  thus  attained  be  best  expressed  now  ?  The  grammatical  form 
and  logical  connection  of  the  original  have  been  carefully  studied  throughout ; 
and  it  has  been  the  endeavor  to  give  the  course  of  thought  and  the  true  meaning 
of  every  passage.  This  has  been  done,  it  is  believed,  in  that  devout  and  prayer- 
ful spirit  which  brings  the  mind  into  sympathy  with  the  object  and  source  of 
Divine  truth.  There  is  deep  meaning  and  much  truth  in  that  old  saying :  "  To 
have  prayed  well  is  to  have  studied  well."  Prayer  fits  for  reverent  study,  and 
the  sincere  desire  that  accompanies  prayer  and  the  Spirit  granted  in  ansAver  to 
prayer,  are  adapted  to  clear  the  spiritual  vision  and  prepare  it  to  apprehend 
spiritual  truth.  The  best  helps,  both  earlier  and  later,  have  been  sought  and  used. 
The  author,  however,  is  conscious  of  having  come  short  of  this  high  standard  ;  but 
he  feels  assured  of  having  come  nearer  to  it  than  he  would  if  his  aim  had  been  lower. 

Four  years  ago  the  Publication  Society  authorized  me  to  obtain  any  assist- 
ance I  needed  for  the  completion  of  this  Commentary  on  the  New  Testament. 
I  have  been  fortunate  in  securing  the  services  of  Rev.  O.  P.  Eaches,  D.  D.,  whose 
scholarly  instincts  and  habits,  teaching  ability  and  pastoral  experience,  spiritual 
insight  and  devotion  to  the  truth,  clearness  and  simplicity  of  style,  fit  him  for 
the  work.  He  has  prepared  the  notes  for  the  Epistles  to  the  Hebrews,  James, 
and  Peter,  which  volume  will  follow  this.  If  the  Lord  will,  two  additional  vol- 
umes, one  by  Dr.  Eaches,  and  one  by  myself,  will  complete  the  series. 

HlOHTSTOWN,   N.  J.,   1897. 


INTRODUCTION 


THE  EPISTLES  IN  GENERAL 

The  Epistles  and  the  Apocalypse  supplement  the  four  Gospels  and  the  Acts, 
and  complete  the  revelations  regarding  the  divine  scheme  of  salvation.  In  them 
we  may  discover  the  progressive  manifestation  of  truth,  and  the  last  and  fullest 
revelations  of  the  Divine  will.  Addressed  publicly  to  churches,  or  privately  to 
individuals,  or  generally  to  Christians,  they  rescue  from  uncertain  tradition  the 
certain  inspired  teachings  of  the  apostles.  They  deal  with  doctrinal  and  prac- 
tical questions  pertaining  to  the  nature  of  our  Lord's  kingdom,  to  his  sufferings, 
death,  and  resurrection,  to  his  calling  of  the  Gentiles,  and  to  his  second  coming 
and  final  glory.  Twenty-two  in  number,  they  naturally  fall  into  the  three  groups 
of  Peter,  Paul,  and  John.  With  the  Gospels  of  Matthew  and  Mark  as  a  basis, 
Peter,  with  James  and  Jude,  presents  the  simplest  and  earliest  form  of  Gospel 
apostolic  teaching.  Paul,  building  upon  the  foundation  laid  by  Peter  in  the 
Jewish  and  Gentile  world,  writes  more  largely  and  develops  more  fully  than  the 
others  the  great  doctrines  of  grace  and  redemption.  With  him  must  be  associated 
the  writings  of  Luke,  the  address  of  Stephen,  and  the  Epistle  to  the  Hebrews,  as 
kindred  in  thought  and  doctrine.  John,  the  profoundest  yet  most  childlike  of 
all,  is  remarkable  for  his  spiritual  contemplation  of  the  heights  and  depths  of 
the  mysteries  of  godliness,  and  for  the  power  with  which  he  presents  the  mani- 
festation of  the  incarnate  Word  and  the  revelation  of  the  glorified  Son  of  Man. 
Peter  has  been  aptly  styled  the  apostle  of  hope ;  Paul,  the  apostle  of  faith  ;  and 
John,  the  apostle  of  love. 

The  addresses  in  the  Acts  are  to  those  who  are  not  Christians,  except  the 
debate  in  the  council  at  Jerusalem  and  the  charge  to  the  elders  at  Miletus ;  but 
the  Epistles  are  addressed  to  Christians  for  their  instruction  in  doctrine  and  their 
upbuilding  in  their  inner  and  outer  life.  As  an  apostle  of  the  circumcision  and 
a  witness  of  the  resurrection,  Peter  appeals  constantly  to  the  Old  Testament 
Scriptures,  and  makes  prominent  the  earthly  and  heavenly  life  of  our  Lord. 
Paul,  while  using  largely  the  law  and  prophets  in  illustrating  and  confirming 
the  doctrines  of  salvation  by  grace,  refers  but  little  to  the  earthly  life  of  our 
Lord,  but  makes  prominent  the  risen  and  glorified  Christ.  John,  starting  with 
the  eternal  Logos  as  a  fundamental  and  central  fact,  dwells  upon  him  as  the  light 
and  life  of  men,  resulting  in  their  spiritual  fellowship  with  the  Father  and  with 
his  Son,  Jesus  Christ,  and  with  one  another.  In  practice  Peter  emphasizes  re- 
pentance toward  God  ;  Paul,  faith  in  our  Lord  Jesus  Christ ;  and  John,  love  to 
God  and  for  our  felloAv-men.  These  three  great  leaders  of  spiritual  thought  in 
the  New  Testament,  while  exhibiting  diversity  of  gifts,  manifest  unity  of  spirit. 

V 


vi  THE  EPISTLES  IN  GENEKAL 

"  They  are  unlike  in  regard  to  their  point  of  departure  and  the  method  and  depth 
of  their  teaching,  but  agree  in  their  convictions  in  regard  to  faith  in  tlieir  prin- 
ciples and  expectations ;  their  color  is  varied,  but  not  so  the  original  light ;  their 
tones  change,  but  thereby  the  higher  harmony  is  rather  increased  than  disturbed. 
The  Jewish  Christian  cast  of  thought  of  the  one  writer  is  by  no  means  irrecon- 
cilably opposed  to  the  more  Grecian  coloring  of  thought  in  the  other ;  and  a 
continued  investigation  always  leads  to  the  discovery  of  a  harmony  even  in  those 
cases  where  it  was  before  doubted,  perhaps  entirely  overlooked"  (Van  Oos- 
terzee).  Each  wrote  independently  of  the  other,  at  difterent  times  and  in 
diti'erent  places,  but  without  contradiction  and  with  such  unity  of  purpose  and 
spirit  and  harmony  of  thought  as  to  indicate  the  truth  coming  from  Christ  as  a 
common  source  and  that  the  writers  themselves  were  under  the  guidance  of  the 
Holy  Spirit. 

In  the  study  of  the  Epistles  we  discover  in  the  writers  growth  in  grace  and 
in  the  knowledge  of  the  truth.  It  is  best  therefore  to  study  them  in  the  order  in 
which  they  were  written.  After  the  Gospels  and  the  Acts,  first  Peter,  then  Paul, 
then  John.  Chronological  order  should  especially  be  observed  in  studying  the 
writings  of  the  Apostle  Paul.  During  the  thirteen  years  between  his  first  and 
last  Epistle,  Paul  evidently  had  deep  experiences,  rich  revelations,  and  increas- 
ing insight  into  divine  truth.  His  thirteen  or  perhaps  fourteen  Epistles  should 
probably  be  arranged  as  follows :  First  and  Second  Thessalonians,  Galatians, 
First  and  Second  Corinthians,  Romans,  Ephesians,  Colossians,  Philippians, 
Philemon,  First  Timothy,  Titus,  and  Second  Timothy.  Dr.  Lightfoot  places 
Philippians  before  Ephesians,  and  some  would  place  Galatians  after  Second 
Corinthians.  The  Epistle  to  the  Hebrews,  whether  written  under  the  direction 
of  Paul  or  not,  may  be  profitably  studied  after  the  Epistle  to  the  Romans. 

PAUL  THE  WRITER  OF  EPISTLES. 

If  we  would  fully  understand  Paul  we  must  know  Paul.  Born  a  Jew,  and 
yet  a  Roman  citizen  (Acts  22 :  28),  he  was  thus  connected  Avith  the  better  and  more 
influential  of  Jewish  families.  Spending  his  childhood  at  Tarsus,  a  city  classed 
with  Athens  and  Alexandria,  the  three  forming  the  great  centers  of  the  world's 
learning,  he  must  have  known  something  of  Grecian  culture  and  felt  its  influence, 
while  he  was  carefully  trained  by  his  devout  parents  according  to  the  precepts 
and  doctrines  of  the  strictest  Pharisees  (2Tim.  1 :3;  Phii.  3  : 5;  Acts23 :6).  Passing 
his  youth  and  early  manhood  at  Jerusalem  under  the  great  Gamaliel  (Acts  22 : 3), 
and  instructed  in  tlie  law  of  the  fathers,  and  again  at  Tarsus,  both  doubtless 
before  and  certainly  after  his  conversion  (Actss :  30;  11 :  25),  he  enjoyed  the 
best  advantages  of  his  times.  Of  quick  intellect  and  with  great  powers  of  ac- 
quisition (oai.i  :i4),  taught  in  Jewish  Scriptures  and  .Jewish  tradition  and  hav- 
ing the  Greek  perfectly  at  comniaiul,  he  was  eminently  fitted  by  nature,  position, 
and  education  to  meet  and  influence  both  Jews  and  Gentiles.  Possessing  a  keen, 
logical  mind  with  a  strong,  emotional  nature,  he  Avas  a  man  of  clear  and  deep 
convictions,  naturally  following  premise  to  conclusion ;  before  his  conversion 
a  zealot  for  God  and  the  traditions  of  the  fjithers  (Acts 22 : 3;  Gai.  1 :  u),  and  after, 
consecrated  absolutely  to  Christ  and  intensely  devoted  to  his  apostolic  and  mis- 


INTRODUCTION  vii 


sionary  work ;  before,  his  whole  soul  bent  in  the  line  of  Jewish  narrowness ; 
after,  toward  all  the  objects  of  Christ's  love,  without  distinction  of  race  or  nation. 
Paul's  Epistles  are  in  a  sense  parts  of  himself.  We  cannot  read  them  to- 
day, after  eighteen  centuries,  without  still  feeling  the  impulse  he  imparted  to 
them.  For  (1)  he  wrote  and  spoke  oat  of  his  own  experience.  At  his  conversion 
Christ  was  revealed  in  him  (Gai.  i :  i6)  as  the  Saviour  of  the  sinner,  whether  Jew 
or  Gentile.  The  thought  grew  as  a  living  reality  until  we  find  it  in  its  highest 
development  in  the  Epistles  of  the  imprisonment,  which  have  been  aptly  styled 
the  "  Christological  Epistles."  He  had  found  the  gospel  to  be  the  power  of  God 
unto  salvation,  and  he  knew  the  truth  of  its  doctrines  and  the  value  of  its  pre- 
cepts from  a  rich  experience.  Two  of  his  addresses  in  the  Acts  were  accounts  of 
his  own  conversion,  and  but  a  cursory  reading  of  his  Epistles  will  reveal  how 
largely  they  were  the  transcripts  and  results  of  soul-struggles  and  soul- victories. 

(2)  Connected  with  his  experience  were  Divine  revelations.  These  he  had 
enjoyed  in  great  abundance  (2  Cor.  12 : 2-7)  as  well  as  the  supernatural  gifts  of  the 
Spirit  (1  Cor.  14 :  18, 19).  Many  things  he  had  received  directly  from  the  Lord,  such 
as  the  manner  of  celebrating  the  Lord's  Supper  (i  Cor.  ii :  23)  and  the  gospel  which 
he  preached  (oai.  1 :  12).  The  hidden  things  connected  with  the  redemption  of  the 
race  had  l)een  made  known  to  him.  He  had  been  so  entrusted  with  these  treas- 
ures, and  so  commissioned  to  proclaim  them  that  he  could  speak  of  them  as  "  my 

gospel  "  (Rom.  2  :  16  ;    16  :  25  ;    2  Tim.  2  :  8  ;    1  Cor.  15  :  1 ;    Gal.  1  :  11 ;    2:2;    2  Thess.  2  :  U). 

(3)  Connected  with  his  experience  also  was  an  intense  love  for  souls.  Abbott 
speaks  of  Paul  as  more  a  philanthropist  than  a  philosopher.  He  was  indeed  a 
lover  of  men,  but  more  a  lover  of  the  souls  of  men.  And  all  this  because  of 
Christ,  the  Saviour  and  elder  brother.  For  the  Jews,  his  persecuting  kinsmen, 
he  poured  forth  his  earnest  prayers  that  they  might  be  saved,  and  would  even 
willingly  have  died  in  their  behalf.  To  the  Gentiles  he  devoted  his  life  in  labors 
incessant,  not  counting  his  life  dear  to  himself;  admonishing  in  tears,  weeping 
over  sinners,  becoming  all  things  to  all  men  that  he  might  gain  some. 

(4)  He  was  also  however  a  philosopher,  in  that  he  was  a  lover  of  truth. 
Whatever  was  opposed  to  the  truth  he  treated  with  the  utmost  abhorrence  ( Gai. 
1 : 8, 9 ;  2 :  u).  While  uot  giviug  a  systematic  theology  he  gave  the  most  systematic 
presentation  of  truth  found  in  the  New  Testament.  A  Christian  philosophy  per- 
vades and  gives  color  to  all  his  writings. 

(5)  And  added  to  this  was  vehemence.  Truth  he  often  enforced  with  powerful 
logic ;  but  whether  in  argument  or  persuasion  he  drove  in  his  points  with  ve- 
hemence. Thoughts  often  came  forth  in  torrents,  which  would  not  always  yield 
easily  to  the  rules  of  grammar.  With  an  object  before  him  he  pushed  toward  it 
with  the  fervor  and  energy  of  his  whole  being.  And  the  more  since  (6)  his 
Epistles  are  largely  of  the  nature  of  oral  discourse.  Employing  an  amanuensis 
his  Epistles  were  dictated  for  the  most  part  and  addressed  as  if  speaking  to  his 
readers  face  to  face.  Often  rising  to  the  fervor  of  the  most  impassioned  oratory, 
with  richness  of  thought  and  feeling  he  plunged  into  irregular  and  complex  sen- 
tences, or  into  a  sudden  and  unexpected  burst  of  eloquence,  or  some  digression 
suggested  by  a  word  or  a  reminiscence.  The  Epistles  of  Paul  need  to  be  studied 
as  combining  the  elements  of  written  letters  and  oral  addresses. 


THE  EPISTLE  TO  THE  ROMANS 

Paul  has  been  universally  regarded  as  the  author  of  the  Epistle  to  the  Ro- 
mans. The  Jewish  Christian  sects  of  old  who  opposed  its  distinctive  doctrines 
admitted  this,  and  the  skeptical  school  of  modern  Germany  has  not  assailed  its 
Pauline  authorship.  The  Epistle  is  found  in  the  oldest  manuscripts,  which  proves 
its  existence  before  the  fourth  century.  It  is  quoted  by  the  early  Christian 
writers  as  Paul's,  among  them  by  Eusebius  of  Csesarea  in  Palestine,  about  the 
end  of  the  third  century;  by  Tertullian,  who  lived  Ijoth  before  and  after  a.  d. 
200  at  Carthage  in  North  Africa ;  by  Clement  of  Alexandria,  who  died  there 
about  A.  D.  220  ;  and  by  Origen,  who  lived  in  Egypt  and  Palestine  (a.  d.  186-254) 
and  wrote  a  commentary  on  this  Epistle,  a  translation  of  which  in  Latin  has 
come  dowm  to  us,  Irenseus  of  Lyons,  the  latter  part  of  the  second  century,  fre- 
quently speaks  of  Paul  as  writing  to  the  Romans.  The  Muratorian  fragment, 
written  before  A.  D.  170,  gives  a  list  of  Paul's  Epistles,  among  which  is  that  to 
the  Romans.  Marcion  of  Sinope,  the  Gnostic,  about  the  middle  of  the  second  cen- 
tury, includes  this  Epistle  in  his  list  of  Paul's  Epistles.  Justin,  early  in  the  sec- 
ond century,  appears  to  quote  freely  from  Rom.  4  :  11, 12  {Dial.  23) ;  and  Clement 
of  Rome,  near  the  close  of  the  first  century,  in  his  Epistle  to  the  Corinthians 
(chap.  35)  plainly  summarizes  Rom.  1  :  ^7-32.  He  appears  also  to  make  some 
reference  to  2  Peter  2:5;  and  Peter  (2  Peter  3: 15,  le)  speaks  of  the  letters  of  Paul. 

Some,  however,  during  the  past  hundred  years,  while  regarding  the  whole 
Epistle  as  Paul's,  have  thought  the  closinj»  chapters  (some  the  last  five,  others 
the  last  two)  either  mutilated,  or  misplaced.  Their  reasons  are  insufiicient  and 
their  views  have  met  with  but  little  fiivor.  It  has  been  suggested  that  the  six- 
teenth chapter  belonged  to  some  epistle  sent  to  Ephesus,  or  to  some  Asiatic 
church.  The  suggestion  has  been  made  because  of  the  number  of  persons 
greeted,  and  especially  because  of  the  mention  of  Aquila  and  Priscilla,  who 
had  been  recently  at  Ephesus,  and  of  the  church  at  their  house.  But  Strabo  ( XVI., 
5)  says  that  many  Tarsians  were  at  Rome  and  that  Rome  swarmed  with  Asiatics. 
Communication  was  easy  and  frequent  between  Ephesus,  Corinth,  and  Rome. 
Aquila  doubtless  went  to  Rome  either  soon  after  the  tumult  at  Ephesus  ( Acts  20 : 1) , 
or  possibly  before,  when  Paul  definitely  purposed  to  visit  Rome  (Acts  19  :  21).  There 
was  abundance  of  time  therefore  for  Aquila  to  have  gone  to  Rome,  arranged 
matters,  and  sent  back  word  to  Paul.  He  may  have  taken  some  of  his  helpers  in 
liis  business  with  him,  who  were  Christians,  and,  having  room  in  his  establish- 
ment, may  have  commenced  meetings  at  once  and  interested  and  gathered  in 
other  believers  also.  That  Aquila  and  his  wife  were  adapted  to  this  kind  of 
work,  and  successful,  is  evident  from   their  instruction  of  Apollos  ( Acts  is :  26. 

See  introductory  remarks  to  chap.  15  ;  and  note  on  16  :  3,  14). 

TO  WHOM  ADDRESSED. 

The  Epistle  is  addressed  "  to  all  the  beloved  of  God,  called  to  be  saints,  that 
are  in  Rome."  They  are  nowhere  in  the  New  Testament  spoken  of  as  a  church, 
though  there  appear  to  have  been  several  church  assemblies  in  the  city ( i6  : 5,  u,  i5) . 
It  is  very  probable  that   there  was  no  place   sufficiently  large  at   their  com- 


INTRODUCTION  ix 

mand,  where  the  entire  discipleship  could  conveniently  meet.  Rome  is  vari- 
ously estimated  to  have  contained  from  one  to  two  million  inhabitants.  The 
streets  were  generally  narrow  and  crooked,  and  the  tenement  houses  were  built 
to  a  great  height,  and  densely  crowded.  Nero  decreed  that  dwelling-houses 
should  not  be  more  than  seventy  feet  high.  Under  such  surroundings  but  few 
believers,  like  Aquila,  would  have  rooms  for  religious  gatherings  except  very 
small  ones.  Such  circumstances  and  the  changing  character  of  the  population 
may  have  prevented  them  from  having  one  central  organization,  and  a  great 
central  meeting  place.  They  seemed  however  to  have  moved  in  concert,  and,  if 
not  in  fact,  they  were  really  one  body  of  Christian  believers,  with  their  several 

bishops  or  pastors  (l  :  S ;  16  :  17.    see  note  ou  16  :  5,  16) . 

The  composition  of  the  Christian  congregation  at  Romejhas  been  much  dis- 
cussed. It  is  evident  from  the  Epistle  that  it  comprised  both  Jewish  and  Gentile 
elements.  The  former  is  implied  in  the  appeal  of  2  :  17,  but  the  general  tone 
of  the  Epistle  (i :  i3 ;  ii :  is ;  15 :  15, 16)  implies  a  majority  of  the  latter.  The  number 
of  Jews  at  Rome  in  the  apostolic  age,  has  been  variously  estimated  at  from 
twenty  to  sixty  thousand.  They  lived  in  their  own  quarter  beyond  the  Tiber, 
and  had  at  least  seven  synagogues.  That  but  few  Jews  were  Christians,  who 
kept  themselves  mostly  separate  from  the  others,  seems  evident  from  Acts  28  : 
17-22.  It  was  doubtless  the  best  policy  for  them  to  ignore  Christianity  as  much 
as  possible  ( Acts  28  :  22),  But  there  was  also  a  large  number  of  proselytes,  and 
especially  of  devout  Gentiles  like  Cornelius  at  Rome  and  elsewhere.  This  is 
the  testimony  of  Josephus  and  the  historians  of  that  day.  These  pious  Gentiles 
accepted  and  studied  the  law  of  Moses  and  practised  many  of  its  precepts.  From 
this  class  most  of  the  early  Gentile  converts  were  drawn.  They  were  prepared 
to  appreciate  Paul's  quotations  and  arguments  from  the  Old  Testament  Scrip- 
tures and  to  receive  the  doctrines  he  taught.  It  would  seem  that  the  Christians 
at  Rome  had  not  been  subjected  to  such  Judaizing  influences  as  had  those  in 
Galatia,  nor  had  serious  error  grown  up  among  them.  What  they  had  taught  met 
with  his  general  approval  (1 : 8;  6  :  i7;  15  :  14),  and  their  views  were  so  far  accord- 
ant with  his  own,  that  they  were  well  prepared  to  receive  and  profit  by  the  great 
doctrines  of  this  Epistle.  Their  type  of  Christianity  appears  to  have  been  not 
widely  different  from  that  proclaimed  by  Paul  himself. 

The  origin  of  Christianity  at  Rome  is  unknown.  It  must  have  existed  there 
some  time  before  this  Epistle  was  written.  Its  adherents  there  had  already  be- 
come famous  everywhere.  This  however  is  accounted  for  in  part  by  the  fact  that 
from  every  place  there  was  a  road  to  Rome.  Some  of  these  believers  also  had 
been  long  in  the  faith  (16  :  7),  That  Paul  should  have  addressed  his  most  sys- 
tematic and  longest  letter  to  them  indicates  growth,  standing,  intellectual  and 
spiritual  attainments  in  his  readers — not  only  of  the  leaders  but  also  of  the  better 
part  of  the  brethren  at  large.  An  unreliable  tradition  makes  Peter  the  founder 
of  the  church  in  a.  d.  42  and  continuing  as  its  bishop  for  twenty-five  years  till 
his  martyrdom.  But  every  known  evidence  is  against  such  a  supposition.  It 
finds  no  support  in  this  Epistle,  indeed  it  is  excluded  by  Paul's  principle  of  not 
building  on  another  man's  foundation  ( is :  20) .  The  Acts  proves  that  Peter  was  at 
Jerusalem  in  a.  d.  44  (Acts  12)  and  in  about  a.  D.  50  (Acts  15),  and  at  Antioch  about 


THE  EPISTLE  TO  THE  ROMANS 


A.  D.  54  (Gal.  2 :  11).  There  is  no  mention  of  Peter's  labors  at  Rome  in  the  Acts  or 
in  any  of  the  Epistles.  He  was  probably  in  Babylon  in  Chaldea,  in  A.  D.  66 
(iPeter5:i3).  Paul  makcs  uo  mention  of  Peter,  nor  implies  his  presence  at 
Rome  either  in  this  or  in  any  of  his  Epistles.  He  would  not  have  w  ritten  as  he 
did,  nor  passed  over  his  name  in  silence,  if  Peter  had  founded  the  church  at 
Rome  or  if  he  had  been  the  pastor  or  bishop  of  the  church.  Of  all  places  Rome 
was  the  most  likely  to  have  the  gospel  take  root  without  apostolic  help.  Its 
close  connection  with  all  parts  of  the  empire  would  bring  its  inhabitants,  both 
Jews  and  Gentiles,  into  contact  with  the  gospel.  Converts  would  come  to  so- 
journ there.  Some  of  the  sojourners  from  Rome,  both  Jews  and  proselytes 
(Acts  2 :  10),  who  witiiessc'd  the  outpouring  of  the  Spirit  at  Pentecost,  doubtless  re- 
turned, bringing  the  gospel  with  them.  Thus  doubtless  the  seed  was  first  carried 
to  Rome ;  and  so  it  would  continue  to  be  by  pilgrims  returning  from  the  feasts, 
and  by  converts  in  the  leading  cities  where  the  gospel  was  successfully  preached. 
The  language  of  the  saints  at  Rome  appears  to  have  been  principally  Greek. 
The  Jews  were  Hellenists,  or  foreign  Jews  who  spoke  that  language.  The  names 
mentioned  in  the  sixteenth  chapter  of  the  Epistle  are  mostly  of  Greek  origin.  A 
very  large  proportion  of  the  population  of  Rome  was  from  the  Greek-speaking 
provinces.  The  most  enterprising,  intelligent,  and  energetic  of  the  middle 
classes  and  common  people  were  Greek.  From  these  the  Christian  converts 
would  most  likely  be  gathered.  The  early  Christian  literature  of  the  Roman 
church  was  Greek.  The  first  Latin  version  of  the  Bible  was  not  made  for  Rome, 
but  for  North  Africa  and  the  provinces.  The  Epistle  to  the  Romans  would 
naturally  be  written  in  Greek,  both  because  it  was  more  familiar  to  Paul,  and 
because  it  would  be  more  generally  understood  by  believers  at  Rome  and  to  a 
large  extent  in  Italy. 

WHEN  AND  WHERE  WRITTEN. 
This  Epistle  was  written  in  anticipation  of  Paul's  going  to  Rome  (i5 :  28)  by 
way  of  Jerusalem.  He  purposed  this  visit  at  Ephesus  in  the  spring  of  a.  d.  57 
(Acts  19 :  21) ;  but  he  Spent  a  year  in  Ephesus,  Macedonia,  and  Greece,  before  leav- 
ing the  last-named  for  Jerusalem  (Acts  20:5)  in  the  spring  of  A.  D.  58.  The 
Epistle  therefore  must  have  been  written  between  these  two  dates.  So  long  and 
systematic  an  Epistie  may  have  been  prepared  from  time  to  time.  But  when  it 
was  completed  he  had  done  his  work  in  Macedonia  and  the  East  (is  -.  19, 23) ,  and 
he  was  about  to  leave  Greece,  where  he  had  spent  three  months,  for  Jerusalem 
(15 :  25),  Phoebe,  the  bearer  of  the  Epistle,  was  of  Cenchrtea,  the  eastern  port  of 
Corinth  (i6:i) ;  Gains,  who  was  Paul's  host,  appears  to  have  been  of  Corinth 
(16  :  23:  1  Cor.  1 :  u).  The  phrasc  "  the  city  "  (16  :  23),  where  Paul  was,  points  also 
to  Corinth  as  the  capital.  It  seems  evident  therefore  that  Paul  completed  this 
Epistle  and  sent  it  from  Corinth  in  the  spring  of  A.  D.  58. 

OCCASION  AND  DESIGN  OF  THE  EPISTLE. 
Paul  had  long  desired  to  visit  Rome,  but  had  l)een  hindered  from  so  doing. 
As  his  third  missionary  tour  was  nearing  its  close,  he  formed  the  design  of  visit- 
ing Spain,  taking  Rome  on  his  way.     With  a  view  to  this  he  probably  sent 
Aquila  and  Priscilla  to  Rome  to  open  a  business  and  prepare  an  abode  for  him. 


INTRODUCTION  xi 


Still  later  Phcebe,  a  deaconess  of  Cenchraea,  was  going  to  Rome.  He  also  knew 
a  goodly  number  there ;  and  his  expected  visit  would  be  short.  All  these  cir- 
cumstances gave  him  an  occasion  for  writing  this  Epistle  and  an  opportunity  of 
sending  it  ahead  as  a  forerunner  of  himself. 

Rome  was  the  metropolis  of  the  world,  where  were  found,  as  residents 
and  visitors,  the  representatives  of  all  nations.  Through  the  Christians  at  Rome 
Paul  could  reach  a  greater  variety  and  larger  number  of  peoples  than  in  any 
other  city.  He  therefore  presents  the  gospel  which  he  preached  in  a  more  ex- 
tended and  systematic  way  than  he  had  done  in  any  other  writing.  His  gospel  was 
cosmopolitan,  and  Rome  the  most  cosmopolitan  of  cities  was  the  place  in  which 
to  unfold  it.  He  presents  salvation  through  Christ  alone  adapted  to  the  whole 
human  race,  to  both  Jews  and  Gentiles,  a  salvation  solely  through  grace  and  by 
faith,  in  harmony  with  God's  declaration  and  conduct  as  recorded  in  the  Old 
Testament,  and  applicable  to  the  inner  and  outer  life  of  the  Christian,  as  a  mem- 
ber of  a  church  and  of  the  kingdom  and  a  citizen  of  the  world.  Very  likely 
the  apostle  desired  to  anticipate  any  possible  error  by  presenting  the  truth,  and 
to  guard  them  against  the  assaults  of- Judaizing  teachers.  Very  likely  also  he 
would  fortify  them  in  some  instructions  which  he  had  but  recently  found  very 
needful  at  Corinth  (i  Cor.  8  :  i  sf. ;  12 :  iff.).  Doubtless  he  wished  to  comfort  and 
confirm  the  disciples  at  Rome  (1 :  u.  12)  ^  but  he  evidently  had  a  wider  and  more 
general  design. 

CONTENTS  AND  ANALYSIS. 

This  Epistle  is  Paul's  masterpiece,  and  the  fullest  presentation  of  his  the- 
ology. It  is  an  advance  upon  the  Epistle  to  the  Galatians,  deeper  and  broader. 
In  that  the  contrast  is  between  Moses  and  Christ ;  in  this  between  Adam  and 
Christ.  That  has  special  reference  to  Judaism ;  this  deals  more  with  the  race. 
The  errors  and  the  evils  he  combats  in  this  are  such  as  he  had  found  every- 
where, and  which  would  naturally  be  expected  to  exist  to  some  extent  in  Rome. 
Very  probably  the  discussions  in  this  Epistle  were  largely  anticipatory  and  pre- 
ventive. Thus  he  meets  the  points  of  controversy  with  Judaizers  logically  and 
systematically  and  in  a  conciliatory  manner,  fitted  to  disarm  prejudice  and 
obtain  the  fiivor  of  the  Jewish  element  among  Christians.  As  Rome  was  the 
seat  of  justice  for  the  whole  world  Paul  naturally  presented  the  gospel  in  rela- 
tion to  law  and  righteousness.  He  also  deals  with  the  bearing  of  the  gospel  on 
the  Jewish  people  and  upon  the  Gentile  world,  presenting  an  interesting  lesson 
on  the  philosophy  of  history  (11 :  32). 

Briefly  and  generally  the  Epistle  may  be  divided  into  six  parts :  I.  The  in- 
troduction, in  which  is  presented  God's  righteousness  and  salvation  by  faith 
alone,  the  leading  thought  of  the  Epistle  (1 :  i-n).  II.  The  ruin  and  guilt  of  the 
whole  human  race  (1  ••  is-s :  20).  HI.  The  remedy  provided  by  God  in  the  gospel 
for  the  justification,  sanctification,  and  complete  salvation  of  believers  in  Jesus 
(3 :  21-8 :  39).  IV.  A  vindication  of  God's  dealing  with  the  Jews  and  the  Gentiles 
(9  : 1-11 :  36).  V.  Practical  and  ethical  lessons  regarding  the  inner  and  outer  life, 
among  Christians  and  in  the  world  (12 : 1-15 :  13).  VI.  Personal  and  concluding 
matters  (15 :  14-16  :  27). 


xii  THE  EPISTLE  TO  THE  ROMANS 

A  FULLER  ANALYSIS. 

I.  Introduction. 

1.  Salutation  to  saints  at  Eome,  1  :  1-7. 

2.  Paul's  long-cherished  desire  to  preach  to  them,  1  :  8-15. 

3.  The  Theme  :  The  gospel  God^s  power  to  save  all  tvho  believe,  1  :  16,  17. 

II.  The  ruin  and  guilt  of  the  whole  race,  1  :  18-3  :  20. 

Hence  the  necessity  of  a  salvation  and  righteousness   such  as  the  gospel 
reveals. 

1.  God's  wrath  against  the  sins  of  men,  1  :  18. 

2.  The  downfall  and  degradation  of  mankind,  1  :  19-23. 

3.  Judicially  given  over  to  a  reprobate  mind,  1  :  24-32. 

4.  The  self-righteous  and  censorious  self-condemned,  2  :  1-16. 

5.  The  Jew  fails  to  keep  God's  law,  2  :  17-24. 

6.  Circumcision  cannot  save  him,  2  :  25-29. 

7.  Yet  the  Jews  have  a  certain  advantage,  3  :  1-8. 

8.  But  they  and  Gentiles  are  both  condemned  by  the  law,  3  :  9-18. 

9.  Hence  all  men  are  sinners  and  condemned,  3  :  19,  20. 

III.  The  remedy  :  righteousness  and  salvation  alone  through  faith 

IN  Christ,  3  :  21-8  :  39. 
Justification. 

1.  Its  nature  :  gratuitous,  3  :  21-24. 

2.  Its  ground :  the  redemption  and  sacrifice  of  Christ,  3  :  25. 

3.  Its  object :  to  enable  a  righteous  God  to  save  sinners,  3  :  26. 

4.  Its  results:  exclude  boasting,  etc.,  3  :  27-31. 

5.  Illustrated  and  confirmed  from  the  Old  Testament,  4  :  1-25. 

6.  Results  of  justification  upon  the  individual,  5  :  1-11. 

7.  Results  upon  the  race,  5  :  12-21. 
Sanctification. 

1.  In  Christ's  death  the  believer  died  to  sin,  6  :  1,  2. 

2.  Illustrated  by  his  baptism,  6  :  3-11. 

3.  Let  him  not  serve  sin  any  more,  6  :  12-14. 

4.  A  servant  of  righteousness  constrained  to  loving  obedience,  6  :  15-23. 

5.  The  new  life  illustrated  from  .Jewish  law,  7  :  1-6. 

6.  Sinful  passions  excited  by  the  holy  restraints  of  the  law,  7:5. 

7.  Yet  the  laW  is  not  evil  but  holy,  7  :  7,  12. 

8.  Illustrated  by  his  experience  before  conversion,  7  :  7-12. 

9.  The  evil  not  in  the  law  but  in  man,  7  :  13. 

10.  Illustrated  in  experience  both  before  and  after  conversion,  7  :  13-25. 

11.  Justified,  and  having  a  new  life  in  Christ,  no  condemnation,  8:1,2. 

12.  Grace  has  accomplished  what  the  law  could  not,  8  :  3,  4. 

13.  A  changed  nature  insures  a  changed  life,  8  :  5-8. 

14.  The  Spirit  dwelling  in  and  actuating  believers,  8  :  9-13. 

15.  The  sons  of  God  with  the  spirit  of  sonship,  8  :  14-17. 

16.  Grounds  of  encouragement  in  the  midst  of  suffering,  8  :  18-30. 

17.  Final  issue  assured,  complete  salvation,  8  :  31-39. 


INTRODUCTION  xiii 


IV.  Vindication  of  God's  dealings  with  Jews  and  Gentiles,  9  :  i-ll :  36. 
The  problem  in  respect  to  the  passing  over  of  Israel  and  the  calling  of  the 

Gentiles. 

1.  Paul's  interest  and  deep  sorrow  for  Israel,  9  :  1-5. 

2.  Yet  God's  promise  had  not  failed,  9  :  6-13. 

3.  No  unrighteousness  with  God,  9  :  14-18. 

4.  God's  justice  and  mercy  displayed,  9  :  19-24. 

5.  According  to  prophecy,  9  :  20-29. 

6.  How  Israel  failed  and  Gentiles  succeeded,  9  :  30-33. 

7.  Israel  savable,  yet  unsaved.    Why  ?  10  :  1-4. 

8.  The  gospel  adapted  and  designed  for  all,  10  :  5-13. 

9.  The  gospel  should  be  preached  to  all,  10  :  14-21. 

10.  God  has  not  wholly  passed  over  his  people,  11  :  1-10. 

11.  Israel's  fall  not  final ;  an  occasion  of  salvation  to  the  Gentiles,  11  :  11-16. 

12.  Gentiles  should  be  humble,  reverent,  and  grateful,  11  :  17-24. 

13.  Gentiles  gathered  in,  and  Israel  restored,  11  :  25-32. 

14.  Praise  to  God  at  this  sublime  mystery,  11  :  33-35. 
End  of  the  doctrinal  portion  of  the  Epistle. 

V.  Practical  and  ethical  lessons,  12  : 1-15  :  13. 

1.  A  consecrated  body  and  a  renewed  mind,  12  :  1,  2. 

2.  The  right  use  of  spiritual  gifts,  12  :  3-8. 

3.  Duties  to  one  another,  12  :  9-13. 

4.  Duties  to  the  world,  12  :  14-21. 

5.  Subjection  to  rightful  civil  authority,  13  : 1-5. 

6.  Faithful  attention  to  civil  duties,  13  :  6-10. 

7.  Motives:  brevity  of  life;  approaching  salvation,  13  :  11-14. 

8.  Conduct  toward  weak  and  overscrupulous  brethren,  14  :  1-12. 

9.  A  stumbling-block  should  not  be  put  in  the  way  of  the  weak,  14  :  13-18. 

10.  Should  exercise  self-sacrifice  for  the  weak,  14  :  19-23. 

11.  Enforced  by  the  example  of  Christ,  15  :  1-13. 

VI.  Personal  and  concluding  matters,  15  :  14-16  :  27. 

1.  Paul's  apostolic  labors  among  the  Gentiles,  15  :  14-21. 

2.  Plans  for  the  future,  15  :  22-24. 

3.  Present  plans  and  work,  15  :  25-29. 

4.  Entreats  their  prayers.    A  benediction,  15  :  30-33. 

5.  Concluding  words.    Phoebe  commended,  16  :  1,  2. 

6.  Salutations  of  Paul,  16  :  3-16. 

7.  Warnings  against  false  teachers  and  divisions,  16  :  17-20. 

8.  Salutations  from  Paul's  companions,  and  others,  16  :  21-24. 

9.  Doxology,  16  :  25-27. 


THE  p:pistlp:s  to  the  Corinthians 

No  Epistles  of  the  New  Testament  have  come  down  to  us  better  attested 
than  the  two  to  the  Corinthians.  They  bear  the  evident  marks  of  the  times  in 
which  they  were  written,  of  the  state  of  the  Corinthian  church,  and  of  the  char- 
acter of  Paul  as  the  writer.  Clement  of  Rome,  quite  generally  regarded  as  a 
friend  and  companion  of  Paul  (Phii.  4:3),  wrote  his  first  Epistle  to  the  Corinthians 
about  A.  D.  97,  in  which  (chap.  47)  he  refers  to  Paul's  first  Epistle  to  them. 
And  Polycarp,  a  disciple  of  John,  and  perhaps  pastor  of  the  church  at  Smyrna 
when  John  wrote  the  Revelation  (Rev.  2:8),  in  his  Epistle  to  the  Philippians 
(chap.  11)  about  A.  D.  116,  quotes  1  Cor.  6  :  2  as  the  words  of  Paul.  So  also,  about 
the  same  time,  in  the  shorter  Greek  Epistles  of  Ignatius,  who  was  pastor  of  the 
church  at  Antioch,  there  are  several  quotations  from  the  same  Epistle.  Irenseus, 
a  disciple  of  Polycarp,  Athenagoras  of  Athens,  Clement  of  Alexandria,  and 
Tertullian  of  Carthage,  all  belonging  to  the  second  century,  give  their  testimony 
to  both  the  First  and  the  Second  Epistle  to  the  Corinthians,  as  those  of  Paul. 
From  that  time  oiiAvard  they  have  been  unhesitatingly  accepted  as  the  genuine 
writings  of  the  apostle. 

The  genuineness  of  these  Epistles  is  confirmed  by  the  undesigned  coinci- 
dences between  them  and  the  Acts  of  the  Apostles.  These  have  been  exhaust- 
ively treated  by  Paley  in  his  "  Horce  Pmilince,"  and  they  are  brought  to  view  in 
the  author's  "  Harmonic  Arrangement  of  the  Acts."  (See  g§  26,  27,  30,  31,  34,  36, 
37,  38,  39,  40,  42,  49,  and  notes.)  They  form  decisive  arguments  for  the  genu- 
ineness and  truthfulness  of  these  books  of  Scripture.  A  reference  may  here  be 
made  to  some  of  them  : 

Paul  at  Corinth  before  Apollos,  1  Cor.  1  :  12 ;  3:6;  Acts  18  :  27,  28. 

Paul's  baptism  of  Crispus,  1  Cor.  1  :  14 ;  Acts  18  :  8. 

Paul's  laboring  with  his  own  hands,  1  Cor.  4  :  12 ;  Acts  18  :  3. 

Paul's  sending  Timothy  to  Corinth,  1  Cor.  4  :  17 ;  Acts  19  :  22. 

To  the  Jews  becoming  as  a  Jew,  1  Cor.  9  :  20  ;  Acts  16  :  3  ;  21  :  23-26. 

The  churches  of  Galatia,  1  Cor.  16  :  1 ;  Acts  18  :  23  ;  19  :  1. 

Paul's  going  to  Macedonia,  2  Cor.  1  :  15,  16 ;  9  :  2,  4 ;  Acts  20  :  1, 

Brethren  coming  from  Macedonia,  2  Cor.  11  :  9  ;  Acts  18  :  5. 

Silas,  or  Silvanus  and  Timothy,  2  Cor.  1  :  19  ;  Acts  18  :  5. 

Paul  stoned  once,  2  Cor.  11  :  25  ;  Acts  14  :  19. 

Letters  of  commendation,  2  Cor.  3:1;  Acts  18  :  27. 

Paul's  escape  from  Damascus,  2  Cor.  11  :  32,  33 ;  Acts  9  :  23-25. 

In  these  and  many  other  passages  the  variations  and  agreements  are  so 
marked,  without  contradiction,  as  to  stamp  them  as  genuine  writings  of  the 
times  and  the  truthful  exhibitions  of  matters  as  they  then  existed. 

TO  WHOM  ADDRESSED. 

Both  Epistles  are  addressed  to  "  The  Church  of  God  which  is  at  Corinth." 
It  was  in  a.  d.  52  that  Paul,  on  his  second  missionary  journey,  first  visited 
Corinth.  There  he  continued  for  eighteen  months,  then  three  months  (Acts  is :  ii.  is) 
xiv 


INTRODUCTION  xv 

with  perhaps  a  short  visit  to  Athens  between  (2Cor.  i2:U:  i3:i).  He  gathered 
many  disciples,  some  of  them  being  Jews  (Acts  is :  8),  but  the  majority  being  Gen- 
tiles of  Greek  and  Koman  descent  (icor.  12:2).  They  were  mostly  from  the 
poorer  classes  (1  Cor.  1 :  26)  and  of  slender  intellectual  attainments,  but  Crispus, 
the  ruler  of  the  synagogue  (Acts  is :  8),  Erastus,  the  chamberlain  of  the  city 
(Rom.  16:23),  and  Gaius,  Paul's  host,  formed  exceptions.  After  Paul  left  them 
they  were  ministered  to  by  ApoUos  and  others.  Factions  arose  in  the  church  and 
questions  upon  Christian  morality  and  doctrine,  which  are  discussed  in  these 
Epistles. 

The  subsequent  history  of  the  church  is  brought  to  view  by  the  letter  of 
Clement,  pastor  at  Kome  (about  a.  d.  97.  See  above).  It  was  addressed  to  this 
church,  and  indicates  that  after  a  period  of  harmony  the  church  had  been  again 
divided  into  factions  by  ambitious  leaders.  A  copy  of  the  Epistle  is  found  in 
the  Alexandrine  manuscript  of  the  New  Testament.  Hegesippus,  an  ecclesi- 
astical writer  about  the  middle  of  the  second  century,  speaks  of  the  church  of 
Corinth  as  having  kept  the  true  faith ;  and  Dionysius,  a  most  noted  pastor  at 
Corinth  (about  a.  d.  170),  in  one  of  his  letters,  speaks  of  their  Lord's  Day's 
observances.  It  would  seem  that  for  a  long  time  the  church  maintained  apos- 
tolic doctrines,  and  usually  enjoyed  a  good  degree  of  prosperity. 

CORINTH. 

Some  knowledge  of  the  city  of  Corinth  will  help  us  to  understand  better  the 
church  there  and  these  Epistles.  It  was  not  the  ancient  Greek  Corinth  which 
Paul  visited.  That  had  been  taken  and  destroyed  by  L.  Mummius,  a  Eoman 
consul,  B.  C.  146.  For  one  hundred  years  it  lay  in  total  ruin,  till  Julius  Csesar, 
B.  C.  46,  rebuilt  it  and  colonized  it  largely  with  veterans  and  Roman  freedmen. 
Standing  on  the  isthmus  with  two  harbors,  Cenchreae,  the  eastern,  about  nine 
miles  distant,  and  Lechseum,  the  western,  only  a  mile  and  a-half  distant,  it  in- 
vited the  commerce  both  from  the  East  and  the  West.  It  soon  regained  more 
than  its  ancient  opulence  and  was  the  metropolis  of  Achaia,  embracing  Southern 
and  Central  Greece.  The  Roman  proconsul  of  Achaia  fixed  his  seat  there 
(Acts  18 :  i2)j  the  city  having  a  population  of  from  four  to  five  hundred  thousand. 
Jews  were  drawn  thither  by  its  merchandise,  and  Greeks  by  its  ancient  reputa- 
tion and  the  glory  of  its  Isthmian  games.  Its  marts  were  filled  with  objects  of 
luxury,  and  visited  by  every  nation  of  the  civilized  world.  The  worship  of  Venus, 
which  had  given  Corinth  an  infamous  pre-eminence,  was  restored,  and  a  thousand 
priestesses  were  dedicated  to  its  licentious  and  shameful  worship.  The  very  name 
of  Corinthian  was  synonymous  with  profligacy.  A  declining  Greek  philos- 
ophy prevailed  among  the  Greeks  and  wealthier  classes,  and  more  or  less  affected 
the  mass  of  the  people.  It  was  with  such  difiiculties  that  Paul,  his  associates, 
and  the  disciples  gathered  there,  had  to  contend.  In  these  Epistles  we  find  in- 
dications of  a  general  looseness  of  manners  and  morals  (1  Cor.  5 :  11 :  6  : 9-11),  a  denial 
of  a  future  life  and  the  making  of  this  life  one  of  unlimited  enjoyment  (1  Cor.  15 : 
32),  rivalries  and  personal  vanity  (1  Cor.  4 : 6, 7 ;  5:6;  2  cor.  11 :  12),  and  a  worldly  phi- 
losophy and  strife  of  words  (1  Cor.  1 :  17 ;  2 :  is ;  2  Cor.  12 :  20). 


THE  FIRST  EPISTLE 

Apollos  had  returned  from  Corinth  to  Ephesus  (i  Cor.  i6 :  12).  The  church  had 
degenerated,  and  some  had  fallen  into  immoral  practices.  Paul  had  "svritten 
them  a  letter,  charging  them  not  to  keep  company  with  fornicators  (icor.  5:8), 
Judaizing  teachers  came  to  Corinth  (2  cor.  11 :  22)^  who  brought  letters  of  recom- 
mendation from  other  churches  (2Cor.  3:i)  and  who  opposed  the  authority  and 
teaching  of  Paul.  This  led  to  unduly  extolling  and  following  different  religious 
leaders  (1  Cor.  1 :  12).  Some  were  carrying  their  views  of  Christian  liberty  so  far 
as  to  tolerate  notorious  immorality  (icor.  5:i),  and  to  attend  idolatrous  feasts 
(1  Cor.  8 :  10).  Others  were  going  to  laM'  against  their  brethren  in  heathen  courts 
(1  Cor.  6:6).  Christian  women,  transgressing  the  customary  rules  of  modesty, 
were  casting  aside  their  veils  in  the  public  congregation  (1  cor.  11 : 5).  The  Lord's 
Supper  was  degenerating  into  a  common  and  disorderly  meal  (1  Cor.  11 :  is,  19).  Be- 
sides all  this,  spiritual  gifts  had  been  shamefully  misused,  and  had  become  occa- 
sions of  envy  and  strife.  Doubtless  under  the  influence  of  heathen  philosophy 
and  perhaps  Sadducean  influence,  the  doctrine  of  the  resurrection  had  been  denied 
or  questioned  by  some  (1  Cor.  i5: 12).  There  were,  however,  many  members  of 
the  church  of  sincere  piety  and  exemplary  lives,  whom  the  apostle  could  con- 
scientiously commend  (1  Cor.  1 : 4-9).  Certain  brethren  had  come  to  him,  who  had 
been  a  source  of  great  comfort  to  him  ( 1  cor.  le  :  it,  is)  , 

Deeply  solicitous  for  the  church  Paul  sent  Timothy  with  instructions  to  pro- 
ceed to  Corinth  after  transacting  some  necessary  business  in  Macedonia.  Soon 
after  this  he  received  a  letter  from  Corinth  asking  questions  on  certain  subjects 
discussed  there,  without  referring  to  the  disorders  among  them  (1  Cor.  7 : 1).  From 
others  however  he  heard  of  the  factions  in  the  church  and  of  immoral  excesses 
(1  Cor.  1 :  11;  5 : 1).  As  he  could  not  leave  Ephesus  at  that  time  (1  Cor.  le :  9),  he  at 
once  sends  Titus  and  a  brother  not  named,  very  probably  in  charge  of  this  Epistle 
which  these  circumstances  of  the  church  had  called  forth  (2  cor.  2 :  i3;  8  : 6,  le-is,  22, 

23;  12:18). 

His  design  in  writing  was  to  restore  harmony  in  the  church,  to  correct 
errors  of  doctrine  and  practice,  to  vindicate  his  authority  as  an  apostle,  and  the 
character  and  style  of  his  preaching  from  the  attacks  of  his  enemies,  and  to  con- 
firm the  Christians  of  Corinth  and  Greece  in  their  allegiance  to  Christ.  He 
would  have  them  realize  the  true  ideas  as  a  church  and  as  Christians. 

TIME  AND  PLACE  OF  WRITING. 

Paul  wrote  the  First  Epistl^to  the  Corinthians  from  Epnesus  (le :  8, 19)  a  little 
time  before  Pentecost,  shortly  after  sending  Timothy  to  Corinth  by  way  of 
Macedonia  (16 :  10, 11).  A  considerable  interval  must  have  elapsed  since  his  min- 
istry at  Corinth  ;  for  Apollos  had  labored  there  (3:6;  Acts  19  : 1)  and  had  returned 
to  Ephesus  (16:12)  ;  divisions  and  disorders  had  grown  up  in  the  church;  and 
Paul  had  written  a  pre%nous  letter  which  now  is  lost  (5:9),  All  this  would  lead 
us  to  put  this  letter  near  the  close  of  Paul's  ministry  at  Ephesus,  Now  from 
Acts  19  :  21,  22,  we  learn  that  near  the  end  of  his  stay  at  Ephesus  he  was  propos- 
ing to  visit  Macedonia  and  Greece,  and  he  sent  on  before  Timothy  and  Erastus 
xvi 


INTRODUCTION  xvii 


into  Macedonia.     He  was  in  Ephesus  from  a.  d.  54  to  57.      From  all  this  it 
appears  that  he  wrote  this  Epistle  at  Ephesus,  probably  in  the  spring  of  a.  d.  57. 

FEATURES  OF  THE  EPISTLE. 

In  the  Epistle  to  the  Eomans  doctrine  predominates  ;  in  those  to  the  Corin- 
thians the  practical  prevails.  Peculiar  circumstances  of  a  church  in  a  pagan 
city  called  them  forth.  Did  we  not  have  these  Epistles  we  should  know  far  less 
than  we  do  of  apostolic  churches  in  general,  and  of  Gentile  churches  in  particu- 
lar ;  of  their  struggles  and  temptations,  of  the  trials  of  apostolic  missionaries 
and  the  difficulties  of  their  work.  The  first  Epistle  brings  more  especially  to 
view  the  church  and  its  relations ;  the  second  brings  into  prominence  Paul  as  an 
individual.  But  both  present  different  sides  of  the  church  at  Corinth,  and  also 
most  remarkable  characteristics  of  the  apostle.  The  wisdom  and  shrewd 
common  sense  of  Paul  are  marked  in  the  first  Epistle.  It  is  applied  Christianity 
in  practical  matters  and  to  ordinary  life.  At  the  same  time  no  Epistle  presents 
better  specimens  of  sublime  thought  or  eloquent  language.  How  he  speaks  of 
the  wisdom  of  God  and  the  foolishness  of  men  (i:20f.)  ;  of  the  ministers  of 
Christ  (4:  If.);  and  of  the  shortness  of  time  (7:29f.).  How  magnificent  his 
panegyric  on  love  (chap,  is)^  and  how  unsurpassed  in  force  of  argument  and 
happy  illustration  his  defense  and  development  of  the  doctrine  of  the  resurrec- 
tion. Paul  appears  as  the  settler  of  great  principles  and  the  preacher  of  great 
doctrines,  the  guide,  the  instructor,  and  the  counselor  of  churches. 

CONTENTS. 

In  the  first  six  chapters  Paul  speaks  of  the  divisions  and  disorders  of  the 
church  at  Corinth  ;  and  from  the  beginning  of  the  seventh  chapter  on  he  answers 
the  series  of  questions  which  the  church  had  sent  him.  The  following  analysis 
is  given. 

FiEST  Part.— Divisions  and  disorders  in  the  church  at  Corinth,  1:1-6:  20. 
I.  Salutation  and  thanksgiving,  1  :  1-9. 
II.  Divisions  from  party  spirit,  1  :  10-4  :  21. 

1.  Exhortation  to  unity,  and  a  statement  of  their  divisions,  1  :  10-12. 

2.  Paul  disclaims  his  own  headship  of  the  Christian  system,  1  :  13-17. 

3.  The  preaching  of  the  Cross  abasing  to  pride,  1  :  18-23. 

4.  But  it  is  the  power  and  wisdom  of  God,  1  :  24,  25. 

5.  Illustrated  in  the  Corinthian  converts,  1  :  26-31. 

6.  Paul  preached  not  himself  but  Christ  crucified,  2  :  1-5. 

7.  Held  up  as  the  wisdom  of  God,  2  :  6-9. 

8.  Eevealed  by  God's  Spirit,  2  :  10-13. 

9.  Must  be  spiritually  received,  2  :  14-16. 

10.  But  their  party  spirit  proved  their  carnal-minded ness,  3  : 1-4. 

11.  Christian  ministers  only  workmen  ;  God  the  master,  3  :  5-9. 

12.  They  must  build  on  Christ,  the  only  foundation,  3  :  10-15. 

13.  Their  danger  and  responsibility,  3  :  16,  17. 

14.  Must  renounce  human  wisdom,  that  they  may  be  wise,  3  :  18-20. 

15.  Therefore  they  must  not  glory  in  men,  3  :  21-23. 

B 


xviii  THE  FIRST  EPISTLE 


16.  Paul  and  Apollos  servants  and  stewards,  4  :  1-4. 

17.  Accountable  to  God  and  judged  by  him,  4  :  5. 

18.  Let  there  be  no  strife  about  teachers,  4  :  6-8. 

19.  The  Corinthian  arrogance  and  their  self-denying  labors  contrasted,  4 : 9-13. 

20.  Paul  speaks  with  apostolic  authority,  4  :  14-21. 
III.  Moral  disorders  in  the  Corinthian  church,  5  :  1-6  :  20. 

1.  Case  of  incest.     Failure  of  discipline,  5  :  1-8. 

2.  Directions  of  a  previous  letter,  5  : 9-11. 

3.  The  oflfender  to  be  expelled,  5  :  12,  13. 

4.  Lawsuits  at  heathen  tribunals,  6  :  1-7. 

5.  The  inconsistency  of  such  conduct,  6  :  8-11. 

6.  Fornication  not  a  matter  of  indifference,  6  :  12-14. 

7.  A  sin  against  their  own  body,  which  belongs  to  Christ,  and  the  temple  of 

the  Spirit,  6  :  15-18. 

8.  A  redeemed  body  should  be  used  to  God's  glory,  6  :  19,  20. 

Second  Part. — Answers  to  certain  questions  asked  in  a  letter  from  Corinth. 
I.  In  regard  to  marriage,  divorce,  and  celibacy,  7  :  1-40. 

1.  Advice  as  to  marriage  and  celibacy,  7  :  1-7. 

2.  General  advice  to  the  unmarried,  7  :  8,  9. 

3.  General  advice  as  to  divorce,  7  :  10,  11. 

4.  As  to  the  separation  of  married  persons,  7  :  12-16. 

5.  Generally,  let  each  one  abide  in  his  calling,  7  :  17-24. 

6.  Kegarding  marriage"  under  present  circumstances,  especially  of  maiden 

daughters,  7  :  25-34. 

7.  Duty  of  parents  to  unmarried  daughters,  7  :  35-38. 

8.  The  duty  of  widows,  7  :  39,  40. 

II.  Concerning  things  offered  in  sacrifice  to  idols,  8  :  1-11  : 1. 

1.  To  be  settled  by  love  rather  than  V>y  knowledge,  8  : 1-3. 

2.  Really  a  matter  of  indifference,  8  :  4-6. 

3.  But  all  not  enlightened  in  regard  to  this,  8  :  7. 

4.  Sin  against  a  brother's  conscience  a  sin  against  Christ,  8  :  8-12. 

5.  Paul's  principle  of  abstinence  for  the  sake  of  others,  8  :  13. 

6.  Illustrated  by  his  own  conduct. 

(a)  Foregoing  his  rights  as  an  apostle  for  others'  good,  9  :  1-12. 

(b)  His  freedom  and  self-denial,  9  :  13-23. 

7.  Self-restraint  needful  for  their  own  safety,  9  :  24-27. 

8.  Want  of  self-restraint  was  fatal  to  their  highly  favored  fathers,  10  :  1-10. 

9.  An  example  and  warning  to  Christians,  10  :  11-13. 

10.  Fellowship  cannot  exist  with  both  Christ  and  demons,  10  :  14-22. 

11.  Consideration  for  others  our  rule  of  action,  10  :  23-30. 

12.  Seek  God's  glory  and  our  neighbor's  good,  10  :  31-11  :  1. 

III.  Concerning  public  worship,  11  :  2-34. 

1.  The  conduct  and  dress  of  women  in  public  services,  11  :  2-16. 

(a)  Praising  the  Corinthians  for  observing  his  instructions,  11  :  2. 

(b)  Women  veiled  in  public  worship,  11  :  3-6. 

(c)  Because  of  her  relation  to  man,  11  :  7-12. 


INTRODUCTION  xix 


(d)  From  a  sense  of  natural  fitness,  11  :  13-15. 

(e)  From  the  custom  of  the  churches,  11  :  16. 

2.  Disorders  at  the  Lord's  Supper,  and  its  proper  observance,  11  :  17-34. 

(a)  Their  abuse  of  the  Lord's  Supper,  11  :  17-22. 

(b)  History,  nature,  and  purpose  of  the  Lord's  Supper,  11  :  23-26. 

(c)  Manner  in  which  it  should  be  observed,  11  :  27-34. 
IV.  Concerning  exercises  of  spiritual  gifts,  12  : 1-14  :  40. 

1.  How  to  discern  their  nature,  12  :  1-3. 

2.  Unity  and  diversity  of  spiritual  gifts,  12  :  4-11. 

3.  Illustrated  by  the  human  body,  12  :  12-26. 

(a)  Many  members  in  one  body,  12  :  12-14. 

(b)  None  to  be  overrated  or  despised,  12  :  15-26. 

4.  Application  of  these  principles,  12  :  27-31. 

5.  The  superiority  of  love,  13  :  1-13. 

(a)  Love  pre-eminently  essential  to  religion,  13  :  1-3. 

(b)  Characteristics  of  love,  13  :  4-7. 
(e)  Permanence  of  love,  13  :  8-12. 

(d)  Pre-eminence  of  love,  13  :  13. 

6.  Prophecy  superior  to  gift  of  tongues,  14  :  1-25. 

(a)  Prophecy  a  means  of  edification,  14  :  1-5. 

(b)  Unknown  tongues  not  understood,  14  :  6-9. 

(c)  If  not  understood  they  tend  to  confusion,  14  :  10-19. 

(d)  They  are  a  sign  to  unbelievers,  14  :  20-22. 

(e)  Prophecy  especially  for  believers,  14  :  22-25. 

7.  Directions  to  insure  decency  and  order,  14  :  26-40. 

(a)  Rules  for  the  use  of  tongues  and  prophecy,  14  :  26-33. 

(b)  As  to  the  public  ministrations  of  women,  14  :  34-36. 

(c)  Exhortation  to  obedience  and  order,  14  :  36-40. 
V.  Concerning  the  resurrection  of  the  dead,  15  :  11-58. 

1.  Christ's  resurrection  a  primal  theme  of  Paul's  preaching,  15  :  1-4. 

2.  The  fact  of  Christ's  resurrection  established,  15  :  5-11. 

3.  Christ's  resurrection  implies  a  general  resurrection,  15  :  12-19. 

4.  The  resurrection  essential  to  the  scheme  of  redemption,  15  :  20-28. 

5.  Argument  from  the  lives  of  believers,  15  :  29-34. 

6.  Manner  of  the  resurrection,  15  :  35-49. 

7.  Result  of  the  resurrection,  15  :  50-58. 

VI.  Concerning  collections.    Sundry  matters,  16  :  1-24. 

1.  Directions  about  the  collection,  16  :  1-4, 

2.  Paul's  proposed  visit  to  them,  16  :  5-9. 

3.  Regarding  Timothy,  Apollos,  and  others,  16  :  10-18. 

4.  Salutations,  warning,  and  benediction,  16  :  19-24. 


THE  SECOND  EPISTLE 

TIME,   PLACE,   OCCASION,   AND  OBJECT 

This  Epistle  is  addressed  to  the  church  of  God  at  Corinth,  and  to  "all  the 
saints  which  are  in  all  Achaia."  It  was  therefore  a  matter  of  interest  to  the 
churches  throughout  Greece,  including  that  of  Athens,  and  it  impliedly  met  a 
want  in  them.  With  Paul  was  associated  Timothy  (2  Cor.  2  :  i)^  whom  he  had  sent 
from  Ephesus  into  Macedonia  and  Achaia  to  prepare  for  his  coming  (Acts  19  21, 22 : 
1  Cor.  16  :  10).  After  this  Paul  left  Ephesus  and  went  to  Troas  and  into  Macedonia, 
where  he  wrote  this  Epistle  (Acts  20  : 1 ;  2  Coi.  2 :  12, 13 ;  s  ;  1 ;  9  : 2,  -t),  Titus,  who  also 
had  been  sent  to  Corinth,  returned  bringing  favorable  tidings  regarding  the  state 
of  the  church  (2  Cor.  7 : 6 ;  8  :  le,  23).  After  sending  this  Epistle  Paul  visited  Corinth 
and  spent  the  winter  of  A.  D.  58  there  (2  Cor.  13 :  i;  Acts  20  : 3, 4;  Row.  15 :  19, 23, 26). 
From  all  this  it  appears  that  Paul  wrote  this  letter  in  the  autumn  of  a.  d.  57. 

The  plcLC^  where  he  wrote  it  cannot  be  so  definitely  determined.  It  has 
been  common  to  fix  it  at  Philippi ;  but  Paul  speaks  of  the  liberality  of  the 
churches  of  Macedonia  (2  Cor.  8 :  i;  9 : 2)  as  though  he  had  visited  more  than  one 
of  them,  whereas  Philippi  would  be  the  first  in  his  way  from  Troas  (Acts  le  :  11, 12). 
An  examination  of  the  Epistle  indicates  a  change  of  feeling  and  tone  with  the  be- 
ginning of  the  seventh  chapter.  The  first  six  chapters  imply  that  Paul  had  learned 
some  things  favoral)le  from  Corinth,  but  that  he  was  left  in  a  state  of  some  uncer- 
tainty and  anxiety  regarding  their  condition.  The  remaining  chapters  indicate  a 
fuller  and  more  favorable  report  of  the  church,  and  a  clearer  view  of  the  oppo- 
sition of  his  opponents.  He  is  filled  with  greater  joy  and  greater  boldness  in 
defending  his  apostolic  authority,  and  answering  taunts  and  accusations  against 
himself.  May  we  not  then  suppose  that  upon  coming  to  Philippi  he  met  with 
Timothy,  who  had  returned  from  a  brief  visit  to  Corinth  (1  Cor.  4  :  n ;  16  :  10, 11),  and 
who  informed  him  of  the  exclusion  and  repentance  of  the  incestuous  person,  as 
well  as  of  some  other  matters  in  the  church.  Paul  at  once  begins  his  letter,  and 
after  writing  the  first  six  chapters  passes  on  to  Thessalonica,  where  he  meets 
Titus  returning  from  a  longer  mission  to  Corinth,  who  gives  him  a  full  account 
of  the  church  there.  He  is  filled  with  joy,  and  he  sees  just  what  is  needed  to 
complete  the  work  already  going  on  at  Corinth.  From  the  fullness  of  his  heart 
he  completes  the  Epistle  and  sends  it  at  once,  perhaps  by  Titus  (2  Cor.  a :  23, 24), 
preparatory  to  his  speedily  following  himself.  If  this  theory  is  correct  then  the 
Epistle  was  begun  at  Pliilippi  and  finished  at  Thessalonica.  It  should  be  noted 
also  tliat  the  situation  as  to  parties  in  tlie  church  had  changed  since  his  writing 
the  first  Epistle.  Then  there  were  four  parties,  though  his  own  followers  and 
those  of  Apollos  appear  to  receive  his  principal  attention.  Now  in  the  second 
Epistle  his  bitter  opposers  seem  to  center  in  the  Christ-party,  who  made  light  of 
his  apostolic  authority,  some  of  whom  claimed  a  special  relationship  to  Jesus, 
and  very  probably  were  Jews  who  had  seen  Christ  in  the  flesh  (2  Cor.  10 : 7:  11 .  23). 
These  largely  made  this  Epistle  necessary. 

Paul's  object  in  writing  this  Epistle  seems  to  have  been  to  develop  in  be- 
lievers at  Corinth  a  proper  state  of  mind ;  to  promote  in  them  the  reformation 

XX 


INTRODUCTION  xxi 


already  begun ;  to  guard  them  against  the  influences  of  false  teachers,  and  thus 
render  severity  unnecessary  on  his  part,  when  he  should  come  to  them.  His 
own  language  is,  "This  also  we  pray  for,  even  your  perfection.  For  this  cause 
I  write  these  things  while  absent,  that  when  present  I  may  not  deal  sharply 
according  to  the  authority  Avhich  the  Lord  gave  me  for  building  up,  and  not 
casting  down  "  (2  Cor.  13 : 9, 10).  It  was  intended  to  prepare  the  way  for  the  visit 
which  he  was  soon  to  make  them. 

ITS  CHARACTERISTICS. 

This  Epistle  was  evidently  written  in  haste.  Hence  it  is  the  least  methodical 
of  all  of  Paul's  Epistles.  It  is  the  outpouring  of  a  soul  filled  with  afiection, 
burdened  with  anxiety,  schooled  in  afilietion,  and  terribly  in  earnest.  It  is  dis- 
tinguished by  its  variety  of  gentleness  and  severity,  calmness  and  vehemence, 
earnestness  and  irony.  Nowhere  do  we  see  so  much  of  Paul  as  an  individual 
and  as  an  apostolic  missionary.  He  lays  open  his  heart,  discovers  to  us  his  soul- 
struggles,  and  the  inner  and  outer  conflicts  in  his  planting  and  training  of  the 
churches.  At  the  same  time  we  get  an  inner  view  of  the  Corinthian  church,  with 
its  praiseworthy  characteristics  and  its  glaring  defects,  and  having  a  member- 
ship with  different  attitudes  toward  himself.  How  wisely  he  addresses  different 
classes  and  how  skillfully  he  anticipates  argument  and  meets  objections.  How 
is  the  whole  interspersed  with  the  most  delicate  touches  of  thought  and  the  sub- 
limest  eloquence.  "  Now  he  boils  up,"  says  Erasmus,  "  like  a  limpid  spring,  sud- 
denly he  rolls  away  with  a  great  noise  like  a  mighty  torrent  bearing  all  before  it, 
and  then  he  flows  gently  along,  or  expands  like  a  placid  lake  over  all  the  land." 

SPECIAL  PRACTICAL  USES. 

The  two  Epistles  to  the  Corinthians  were  pre-eminently  tracts  for  the  times ; 
yet  they  are  suited,  in  a  greater  or  less  degree,  to  churches  and  believers  of  every 
age. 

1.  As  to  ch  urches.  The  word  church  occurs  more  frequently  in  these  Epistles 
than  elsewhere  in  the  New  Testament.  It  is  generally  applied  to  the  local  church 
(1  Cor.  4 :  17 ;  2  Cor.  11 : 8,  etc.),  though  it  is  also  applied  to  the  collective  membership 
everywhere  (i  cor.  12 :  28;  i  Cor.  15 : 9).  It  is  styled  "  the  church  of  God,"  bringing 
into  view  its  high  position  (1  Cor.  1 : 1 :  2  cor.  1 : 1).  It  is  the  dwelling-place  of  the 
Spirit  (1  Cor.  3 :  16) ;  a  cultivated  field  (1  cor.  3 : 9) ;  a  building,  a  temple  (1  Cor.  3  :  11-n). 
Baptism,  as  related  to  Christ,  is  implied  in  1  Cor.  10  :  1  ff".  The  institution  and 
administration  of  the  Lord's  Supper  in  the  church  is  given  more  fully  than 
elsewhere  in  1  Cor.  11  :  23-29.  Ordinary  and  extraordinary  gifts  have  their 
fullest  presentation  in  chapters  12,  13,  and  14  of  1  Corinthians.  Church  dis- 
cipline is  noted  (1  Cor.  5  : 7-13),  and  the  duty  to  the  returning  penitent  (2  Cor.  2 : 5-8). 
Liberty  is  enjoyed,  but  must  not  be  exercised  to  the  injury  of  others,  but  guided 
by  the  highest  iftw  of  love  (1  Cor.,  chap,  s  and  9).  Christian  benevolence  is  treated 
in  1  Cor.  16  :  1-4  and  2  Cor.,  chap.  8  and  9.  Social  life  in  the  church  is  brought 
to  view  in  1  Cor.  7  :  16-24 ;  2  Cor.  6  :  14-16,  etc. 

2.  As  to  the  ministry.  The  nature,  character,  motives,  responsibilities,  and 
work  of  the  Christian  ministry  are  treated  in  2  Cor.,  chap.  4,  5,  and  6  ;  by  whom 


xxii  THE  SECOND  EPISTLE 


to  be  exercised  (i  Cor.  ii :  4, 5,  i6;  h  :  24),    They  are  to  be  supported  by  the  churches 

( 1  Cor.  9  :  13,  14 ;  2  Cor.  11  :  7-9) . 

3.  As  to  our  ovm  age  and  country.  As  Coriuth  was  a  place  of  great  mental 
activity,  celebrated  for  its  wealth  and  commercial  and  manufacturing  enterprises, 
the  obstacles  to  the  gospel  were  in  many  respects  similar  to  those  in  our  own  age. 
As  Corinth  lay  between  two  seas,  so  our  own  great  country  lies  between  two 
oceans,  drawing  toward  it  the  commerce  and  enterprises  of  the  world.  A  spirit 
of  pride  and  worldly  wisdom,  a  lowering  of  moral  standards,  and  losing  sight 
of  the  headship  of  Christ,  are  affecting  our  Christianity.  There  is  a  tendency 
on  the  part  of  many  to  undervalue  the  simplicity  of  the  gospel,  to  neglect 
spiritual  gifts,  to  cover  up  immoral  practices,  to  fail  in  the  grace  of  Christian  giv- 
ing, to  engender  party  strifes  and  insubordination  in  churches  and  to  pastors,  to 
prefer  a  brilliant  to  a  godly  and  experienced  ministry,  and  to  make  both  church 
and  ministry  subserve  a  worldly  interest.  The  zeal,  humility,  consecration,  self- 
denial,  love,  and  earnest  labor,  such  as  Paul  exercised,  and  the  gospel  he  preached 
at  Corinth,  are  needed  to  counteract  and  overcome  these  evils  of  our  day. 

CONTENTS. 

This  Epistle  naturally  divides  itself  into  three  parts.  In  the  first  seven 
chapters  Paul  explains  his  conduct  in  not  coming  immediately  to  them,  l>ut 
going  to  Troas,  and  how  he  exercised  his  ministry  toward  them.  In  the  eighth 
and  ninth  chapters  he  treats  the  grace  of  giving  and  the  collection  for  the  poor. 
Beginning  with  the  tenth  chapter,  and  on  to  the  end  of  the  Epistle,  he  vindicates 
his  apostolic  authority  and  character.  The  Epistle  has  also  a  historical  setting, 
the  past,  present,  and  future,  corresponding  to  its  three  divisions.     ( see  i :  8, 15 ; 

2  :  12,  13;  7:5;  8:1;  10  :  1 ;  13  :  1.) 

First  Part. — Explains  why  Paul  first  went  to  Troas  instead  of  coming  to 
Corinth,  and  the  principles  upon  which  he  exercised  his  ministry,  1  :  1-7  :  16. 
I.  Salutation,  1  :  1,  2. 
II.  Reasons  for  first  going  to  Troas,  1  :  3-2  :  17. 

1.  Divine  consolation  in  suffering,  1  :  3,  4. 

2.  Enabled  thereby  to  console  others,  1  :  5-7. 

3.  Paul's  affliction  in  Asia  and  their  sympathy,  1  :  8-14. 

4.  Reasons  for  delaying  his  visit,  1  :  15-2  :  17. 

(a)  Not  fickleness  on  his  part,  1  :  15-22. 

(b)  But  to  spare  them  and  help  them,  1  :  23,  24. 

(c)  And  that  he  might  not  come  in  sorrow,  2  :  1-4. 

(d)  So  now  advises  the  forgiveness  and   restoration  of  the  penitent 

offender,  2  :  5-11. 

5.  Why  he  left  Troas  and  came  into  Macedonia,  2  :  12,  13. 

6.  Exults  in  the  triumphs  of  his  ministry,  2  :  14-16. 

7.  His  insufficiency,  yet  sincerity,  2  :  16,  17. 

III.  Explains  his  ministry  ;  its  principles,  character,  and  results,  3  :  1-7  :  16. 

1.  His  ministry  accredited  by  his  converts,  3  :  1-3. 

2.  Its  sufficiency  not  in  himself,  but  from  God,  3  :  4-6. 

3.  Superiority  to  the  ministry  of  the  law,  3  :  7-11. 


INTRODUCTION  xxiii 


4.  He  and  his  fellow-laborers  superior  to  Moses,  3  :  12-18. 

5.  His  ministry  true  and  genuine,  4  : 1,  2. 

6.  They  that  perish  shut  their  eyes  to  the  glory  of  Christ,  4  :  3-6. 

7.  The  weakness  of  the  minister  but  sets  off  the  power  of  his  ministry, 

4  :  7-15. 

8.  But  sustained  by  the  hope  of  glorious  immortality,  4  :  Ui-o  :  lU. 

(a)  Cheered  by  the  prospects  of  eternal  life,  4  :  16-18. 

(b)  Looking  for  the  future  glorified  body,  5  :  1-4. 

(c)  Having  an  earnest  of  this,  though  as  yet  absent  from  the  Lord, 

5  :  5-8. 

(d)  And  stimulated  by  the  thought  of  the  judgment,  5  :  9,  10. 

9.  The  motives :  fear  of  the  Lord,  love  of  Christ,  5  :  11-15. 

10.  Their  ministry  one  of  reconciliation,  5  :  16-19. 

11.  Therefore  preaches  earnestly  the  Divine  reconciliation,  5  :  20,  21. 

12.  How  he  aims  to  give  elFect  to  this  ministry,  6  :  1-10. 

13.  Appeals  for  an  affectionate  response,  6  :  11-13. 

14.  Warning  against  evil  associations,  6  :  14-18. 

15.  Exhorting  the  pursuit  of  inward  holiness,  7:1. 

16.  Exhorts  them  to  trust  him,  7  :  2-4. 

17.  His  affection  proved  by  his  experience  in  Macedonia,  7  :  5-16. 

(a)  Anxiety  gave  way  to  joy  through  the  report  of  Titus,  7  :  5-7. 

(b)  His  former  letter  designed  for  their  reformation,  7  :  8-12. 

(c)  The  end  attained  awakened  his  joy  and  hope,  7  :  13-16. 

Second  Part. — Paul  urges  upon  them  to  exercise  the  grace  of  giving  for 
the  poor  of  the  saints  of  Jerusalem,  8  :  1-9  :  15. 

1.  By  the  example  of  the  Macedonian  Christians,  8  :  1-6. 

2.  By  the  example  of  Christ,  8  :  7-11. 

3.  Let  there  be  a  fair  proportionment,  8  :  12-15. 

4.  The  brethren  in  charge  of  this  are  trustworthy,  8  :  16-24. 

5.  Wishes  them  to  sustain  his  boasts  of  them,  9  :  1-5. 

6.  Rich  blessings  will  be  returned  to  them,  9  :  6-11. 

7.  Will  redound  to  God's  glory,  9  :  12-15. 

Third  Part. — Paul    vindicates   his   apostolic   authority  and   character, 
10  :  1-13  :  14. 
I.  His  authority  as  an  apostle,  10  :  1-18. 

1.  Declares  his  spiritual  power,  10  :  1-6. 

2.  His  authority  a  reality,  10  :  7-11. 

3.  Does  not  imitate  the  false  pretenses  of  his  opposers,  10  :  12-18. 
11.  Paul's  defense  against  his  accusers,  11  :  1-12  :  13. 

1.  Apologizes  for  his  boasting,  11  :  1-20. 

(a)  He  does  it  out  of  interest  and  anxiety  for  them,  11  :  1-6. 

(b)  His  disinterested  love,  11  :  7-11. 

(c)  Guarding  against  dishonest  men,  11  :  12-20. 

2.  Equal  and  superior  to  his  opponents,  11  :  21-33. 

(a)  Equal  to  them  in  race,  11  :  21,  22. 

(b)  Superior  to  them  in  labors,  sufferings,  and  deliverances,  11  :  23-33. 


xxiv  THE  SECOND  EPISTLE 


3.  Abundant  revelations,  12  :  1-6. 

4.  Continued  suflfering  and  promised  grace,  12  :  7-10. 

5.  The  signs  of  his  apostleship  wrought  among  them,  12  :  11-13. 

III.  His  proposed  apostolic  conduct,  exhortations,  and  warnings,  12  :  14-13  :  14. 

1.  Will  still  act  disinterestedly  and  honestly,  12  :  14-18. 

2.  His  object  their  reformation,  12  :  19-21. 

3.  When  he  comes  will  enforce  discipline,  13  :  1-4. 

4.  Exhorts  to  self-examination,  13  :  5,  6. 

5.  Prays  for  their  perfection,  13  :  7-9. 

6.  Writes  in  order  to  avoid  using  severity,  13  :  10. 

7.  Closing  words,  salutations,  and  benediction,  13  :  11-14. 

The  comments  in  the  commentary  are  on  the  Common  version  and  the 
original  Greek.  But  the  Improved  version  is  placed  in  parallel  columns.  This 
will  be  found  valuable  for  comparison  and  reference. 


PAUL'S  EPISTLE  TO  THE  ROMANS 


Introduction,  salutation,  and  theme  of  the 

Epistle. 
1      PAUL,  >a  servant  of  Jesus  Christ, 


1      PAUL,    a  servant  of  Jesus  Christ, 


a  15 :  16. 


Title.  The  oldest  known  title  is 
simply  To  the  Romans.  Later  it  was 
enlarged  to  designate  the  writer  of  the 
Epistle.  The  fuller  form  is  included 
and  implied  in  the  first  and  seventh 
verses  of  the  salutation. 

CHAPTER  I. 

The  apostle  begins  with  a  marvel- 
ously  full  and  rich  salutation ;  and  then 
after  a  few  introductory  words  of  per- 
sonal interest  passes,  in  ver.  16  and  17, 
to  the  ground  thought  of  the  Epistle. 
Through  the  remainder  of  the  chapter 
he  shows  the  need  of  the  gospel,  with 
the  salvation  it  brings  and  the  right- 
eousness it  reveals,  from  the  base  moral 
condition  of  the  Gentiles. 

1-17.  Salutation  to  the  saints 
AT  Rome,  and  the  particular  in- 
troduction to  the  Epistle.  The 
salutation  presents  very  strikingly 
Paul's  manner.  Ver.  1  and  7  form  a 
complete  sentence  by  themselves,  the 
rest  being  parenthetic  or  relative  sen- 
tences. Thoughts  crowd  upon  him  and 
press  for  utterance.  Christ  is  the  cen- 
ter, and  around  him  thought  suggesting 
thought  revolves.  In  the  introduction 
Paul  expresses  his  thanksgiving  for  the 
well-known  faith  of  the  saints  at  Rome, 
and  his  prayerful  desire  for  the  mutual 
benefit  which  would  arise  from  seeing 
and  knowing  them.  This  desire  had 
been  a  well-formed  purpose  which  he 
had  been  hindered  from  carrying  out; 
but  it  was  kept  alive  by  a  sense  of  duty 
to  preach  the  gospel  to  all  classes  and 
everywhere.  This  he  could  readily  and 
even  joyfully  do,  since  the  gospel  makes 
kno\vTi  to  men  the  divine  salvation,  re- 
vealing God's  righteousness  by  faith. 


1.  Paul — meaning /?7//g  ;  his  Roman 
name,  which  he  uses  in  all  his  Epistles 
to  the  churches  and  fellow-laborers 
among  the  Gentiles,  and  is  applied  to 
him  in  the  account  of  his  Gentile  work 
in  the  Acts.  Saul  was  his  Hebrew 
name,  meaning  the  asked  for,  and  was 
applied  to  him  in  his  connection  with 
the  Jews,  and  in  his  earlier  and  less  dis- 
tinctive work.  See  "Notes  on  the 
Acts,"  13  :  9,  where  the  change  of  his 
name  first  appears,  for  further  discus- 
sion. According  to  the  custom  of  his 
time  Paul  inscribes  his  name  at  the  be- 
ginning instead  of  at  the  end  of  his 
letter.  With  his  name  he  writes  the 
statement  of  his  ofiicial  position  as  a 
servant  and  an  apostle  of  Jesus  Christ. 
This  he  did  because  most  of  the  church 
at  Rome  were  not  personally  acquainted 
with  him,  and  because  he  was  about  to 
discuss  the  great  doctrines  under  Divine 
direction  and  by  apostolic  authority. 
Compare  the  opening  salutations  of  his 
other  Epistles,  especially  those  to  the 
Galatians,  the  Philippians,  and  to  Titus. 
Servant — literally,  a  slave,  one  who 
serves,  answering  in  the  Scriptures  to  a 
bond-servant.  The  word  has  the  two- 
fold idea  of  belonging  to  a  master  and 
of  service  as  a  bondsman.  Paul  re- 
garded himself  as  belonging  to  Christ, 
to  whom  he  owed  the  service  of  obe- 
dience (l  Cor.  6  :  20;  7  :  23).      But  SUCh   SCr- 

vice  was  true  freedom  (Gai.  5:i).  The 
service  of  sin  was  slavery  (e  :  i6-i9;  John 
8  :  34).  The  word  servant  is  frequently 
applied  in  the  New  Testament  to  be- 
lievers in  general  (i  Cor.  7 :  22 ;  Eph.  e :  6;  1 
Peter  2 :  16)  ;  but  Paul  appcars  here  ^  to 
apply  it  to  his  general  official  position 
in  the  kingdom  of  God,  just  as  in  the 

25 


26 


ROMANS 


[Ch.  I. 


b  called  to  be  an  apostle,  separated  unto 

2  the  gospel  of  God,  (>^^  which  he  had 
promised  afore  "'by  his  prophets  in  the 

3  Holy  ScTii)tures,)  concerning 'his  Son 
Jesus  Christ  our  Lord,  f which  was 
made  of  llie  seed  of  David  according 

4  to  the  flesh  ;  and  declared  to  be  the  Son 


called  to  be  an  apostle,  set  apart  to  the 

2  gospel  of  God,  which  he  promised  be- 
fore through  his  i)rophcts  in  the  Holy 

3  Scriptures,  concerning  his  Son,  who 
was  born  of  the  seed  of  David  accord- 

4  lug  to  the  flesh,  who  was  instated  as 


b  See  refs.  Acts  22  :  21.  c  See  refs.  Acts  26  :  6.  d  16  :  26 ;  Gal.  3  :  8. 

e  Ps.  2  :  7  ;  John  5  :  17-30 ;  Heb.  1  :  2,  3.  /  Matt.  1:1;  Luke  1  :  32. 


Old  Testament  it  was  applied  to  proph- 
ets (Deut.  34  :  5  ;  Jer.  23  :  4),  and  iu   the  NcW 

frequently  to  ministers  of  the  gospel 

and  to  apostles  (Col.4;12;  2Tiiu.  :^:24:  .laiiKs 
1:1;  2  Peter  1  :  l)  .      It  waS  a   high   llOUOr   tO 

be  a  servant  of  Jesus  Christ.  Paul 
gloried  in  being  spiritually  and  officially 
thus  connected  with  such  a  Master. 
Called  to  be  an  apostle— ^livinely 
selected  and  appointed  to  the  office. 
From  the  general  designation  of  servant, 
Paul  goes  on  to  specify  what  kind  of  a 
servant,  namely,  an  apostle.  He  had 
been  called  by  Christ  himself  to  the 
office,  like  the  other  apostles  (Acts9:i5; 

26:16-18;    Gal.    1  :  1,  15,    16) .        TllC     apOStlcS 

were  eye-witnesses  of  Christ's  ministry, 
death,  and  resurrection,  (sec  Acts  i :  21,  and 
note).  Paul  speaks  of  having  seen  the 
Lord  after  his  resurrection,  and  of  the 

signs  of  his   apOStleship    (1  Cor.  9  :  1  ;  2  Cor. 

12:12).  The  apostles  had  their  three 
years'  preparation  with  the  Lord  ;  Paul, 
his  three  years  in  Arabia  and  Damascus 
(Gal.  1 :  17, 18),  and  also  an  alnindance  of 
revelations  (Gai.  1 :  12;  2  Cor.  12 : 1, 7).  Sep- 
arated— set  apart  from  the  mass  of  men 
unto  the  work  of  preaching  the  gospel 
by  God's  choice  and  call  (Acts 9: 15;  Gai. 
1:15.)  There  seems  also  to  be  a  special 
reference  to  the  act  of  the  church  at 
Antioch  under  the  Spirit's  direction 
(Acts  13: 1,2).  This  Paul  specifies  still 
more:  not  only  called  to  the  apostolic 
office,  but  set  apart  to  the  particular 
calling  of  preaching  the  glad  tidings. 
Of  God — as  the  authorand  giverof  tlie 
gospel,  showing  its  dignity  and  au- 
thority (15  :  16:  1  Tl.ess.  2  :  2,8,9).*  This  VCrSC 

may  be  paraphrased  thus:  Paul,  who 
has  tlie  honor  to  be  a  servant,  or  l)ond- 
man,  of  Jesus  who  is  the  Christ,  to 
whom  he  and  his  service  absolutely  be- 
long, yet  in  whom  he  finds  his  highest 
freedom  and  glory,  chosen  and  ap- 
pointed ])y  him  to  he  an  apostle,  set 
apart  from  among  men,  from  bis  ])irth 
(Gal.  1 :  14),  at  hjs  conversion,  and  by  the 
Spirit  throngli  the  church  at  Antioch, 
to  the  particular  work  of  an)ioi(ncin'^ 


the  glad  tidings  of  which  God  himself 
is  the  author. 

2.  This  verse  should  not  be  put  in  a 
parenthesis,  as  in  the  Common  version. 
In  this  and  the  two  following  verses 
Paul  gives  a  brief  description  of  the 
gospel,  which  had  been  promised 
or  announced  beforehand,  amounting  to 
a  promise,  through  his  prophets  in 
the  Holy  Scriptures.  These  proph- 
ets included  all  who  had  uttered  Mes- 
sianic predictions  in  the  Old  Testament. 
Paul  holds  up  the  gospel  as  no  human 
inv^ention,  no  afterthought,  but  as  com- 
ing from  God,  and  long  before  promised 
through  inspired  men  (Acts  3  :  22-24) ,  The 
phrase.  Holy  /Scriptures,  in  the  original 
is  without  the  article,  but  the  adjective 
holy  makes  the  noun  definite.  But 
Meyer  renders  literally,  in  holy  7rrit- 
ings,  that  is,  in  the  prophetic  portions 
of  the  Old  Testament.  In  either  ren- 
dering the  thought  is  essentially  the 
same. 

3.  Concerning  his  Son — the  great 
theme  of  the  gospel  and  of  ^lessianic 
promises,  without  whom  there  could 
have  been  no  gospel.  The  Son  is  pre- 
sented in  two  aspects,  the  Son  of  Man 
in  this  verse,  and  the  Son  of  God  in  the 
next  verse.  According  to  the  highest 
critical  authorities  Jesus  Christ  our 
Lord  does  not  belong  here,  but  at  the 
end  of  ver.  4.  AVhich  was  made, 
rather,  ivho  became  or  uxis  borii,  of  the 
seed  of  David,  intimating  liis  higli 
kingly  character.  It  is  also  implied 
that  in  his  birth  there  was  a  change  of 
relation,  that  he  had  a  previous  exist- 
ence in  another  relation  (Joim  i:i4). 
According  to  the  flesh — in  respect 
to  his  human  nature,  body,  soul,  and 
spirit,  distinguished  from  his  divine 
nature  brought  to  view  in  the  next 
ver.se(i  Tim.  3:16;  Phil.  2: 7).  Thusliewas 
David's  nol)lest  son,  pre-eminently  the 
Son,  among  the  sons  of  men.     (see  ps.  89 : 

26-37;  2  Tim.  2:8.) 

4.  And  declared — determined,  it 
was  manifestly  settled,  that  lie  was  the 


Ch.  I.] 


ROMANS 


27 


of  God  with  power,  according  sto  the 
spirit  of  holiness,  ''by  the  resurrec- 
5  tion  from  the  dead :  by  whom  J  we  have 
received  grace  and  apostleship,  for  obe- 
dience to  the  faith  ^  among  all  nations, 


the  Son  of  God  with  power  according 
to  the  Spirit  of  holiness,  by  resurrec- 
tion of  the  dead,  Jesus  Christ  our  Lord  ; 
5  through  wiiom  we  received  grace  and 
apostleship,  for  obedience  of  faith 
among  all  the  nations,  for  his  name's 


g  He\/.  '*  :  14.       h  Acts  13  :  33-37.        i  Gal.  2:9;  Eph.  3:2-9;  1  Tiux.  1  :  11,  12.       ft  Mark  16  :  15 ;  Acts  9  :  15. 


Sod  of  God.  Although  he  was  the 
Son  of  God  before  his  resurrection,  yet 
he  was  openly  defined  and  manifested  as 
such  by  that  great  and  crowning  event. 
With  power  —  literally,  in  poiver. 
Some  would  join  this  as  an  adverbial 
phrase  with  the  preceding  verb :  De- 
clared, or  determined  powerfully  to  be, 
etc.,  as  in  Rev,  1  :  16,  "  The  sun  shines 
in  his  strength."  But  it  is  better  to  join 
it  with  Son.  It  was  manifestly  settled 
and  shown  by  the  resurrection  that  he 
was  the  Son  of  God  in  power,  exalted 
and  having  all  authority  in  heaven  and 
on  earth  (Matt.  28 :  i8 ;  Phil.  2 : 9-11) ,  It  ap- 
pears to  refer  to  Christ's  condition  after 
his  resurrection,  with  power,  such  as  he 
did  not  have  in  his  earthly  condition 
and  as  born  of  the  seed  of  David.  Com- 
pare "in  glory"  (pwi-  *  :  i9).  Spirit 
of  holiness — presenting  holiness  as 
an  essential  quality,  a  spirit  to  which 
belongs  holiness.  Holiness  in  the  ab- 
stract is  ascribed  only  to  God  (Exod. 
15  :  11;  isa.  6:3;  Rev.  15  :  4).  The  refer- 
ence here  is  not  to  the  Holy  Spirit,  but 
to  Christ's  divine  nature  which  is  con- 
trasted with  the  flesh,  his  human  nature, 
in  the  preceding  verse.  In  his  divine 
nature  he  is  spirit  (John  4: 24)^  and  the 
phrase  spirit  of  holiness  is  evidently  ap- 
plied to  him  as  the  Word  who  iii  the 
beginning  was  with  God  and  was  God 

(johnl:l.     Coiu4)aj-e9  :  5).        By    the     reS- 

urrection  from  the  dead.  The  res- 
urrection is  here  spoken  of  generally, 
which  had  its  most  glorious  illustration 
in  the  resurrection  of  Christ.  He  is  its 
author  (-loUu  11 :  25, 26)  and  its  first-fruits 
(1  Cor.  15: 20).  Christ's  resurrection  is 
constanfly  appealed  to  as  a  proof  of  his 
Messiahship  (Acts  2 :  31-36:  n  :  31,  etc.).  And 
so  at  this  point,  according  to  the  best 
text,  comes  in,  Jesus  Christ  our 
Lord,  in  apposition  with  "  his  son  "  of 
verse  3.  The  son,  in  his  two-fold  na- 
ture, Son  of  David  and  Son  of  God,  is 
here  emphatically  presented  in  his 
familiar  three-fold  title :  Jesus,  Sav- 
iour; Christ,  the  promised  Anointed 
or  3Iessiah;  our  Lord,  our  Lord  and 


Blaster,  the  Lord  of  the  gospel  dispensa- 
tion, the  Head  of  the  church,  to  whom 
all  believers  owe  allegiance  and  obedi- 
ence. Paraphrase  ver.  3  and  4  as  fol- 
lows :  Concerning  his  Son,  the  great 
theme  of  the  gospel,  ivho,  being  pre-ex- 
istent,  became  by  birth  of  the  royal  seed, 
the  noblest  Son  of  David  according  to 
his  human  nature,  the  flesh,  tvho  was 
manifestly  determined  and  shown  to  be 
the  Son  of  God  with  power  and  author- 
ity in  heaven  and  on  earth,  peculiar  to 
himself,  according  to  his  divine  nature, 
the  spirit  of  holiness,  by  virtue  of  the 
resurrection  of  the  dead  of  which  his 
own  resurrection  was  a  proof  and  first- 
fruit  (1  Cor.  15)  J  even  Jesus  Christ  our 
great  anointed  Saviour  and  our  Su- 
preme Master  and  Lord.  On  "Son  of 
God,"  see  note  on  John  1  :  34. 

5.  By  {through)  whom.  Christ  is 
\newed  mediatorially,  through  whom 
he  had  received  grace  and  the  high 
calling  of  God  (i5:i5).  We— Paul 
uses  the  plural  in  speaking  of  himself, 
as  was  frequently  done  by  Greek 
authors,  though  perhaps  of  himself  as 
one  of  a  class.  Compare  3:9;  Gal.  1 : 
8,  9,  etc.,  where  Paul  refers  to  himself 
by  the  plural  "we."  We  have  re- 
ceived— rather,  we  received,  at  a  defi- 
nite time  in  his  past  history.  Grace 
and  apostleship.  Some  take  this  as 
a  figure  of  speech  to  mean,  the  grace  or 
gift  of  apostleship  (Eph.  3:2, 7).  It  is 
better  and  more  natural  however  to 
take  grace,  generally,  the  favor  of  God 
which  he  received  at  conversion  and  as 
a  Christian,  and  apostleship  as  some- 
thing in  addition  which  he  received 
particularly    and    ofiicially    from    the 

Lord  (-4cts  9  :  15;  26  :  16-18;  Gal.'l  :  l).       For 

obedience  to  the  faith — rather, 
unto  obedience  of  faith,  expressing  the 
design  for  which  grace  and  apostle- 
ship had  been  conferred  on  Paul.  It 
is  better  to  take  faith  here,  not  as  a 
system  of  Christian  doctrine,  but  as 
tiiat  exercise  of  belief  and  trust  in 
Christ  by  which  the  gospel  is  accepted 
and  with  which  obedience  is  invariably 


28 


ROMANS 


[Ch.  I. 


6  •  for  his  name :  among  whom  are  ye 
also  "  the  called  of  Jesus  Christ : 

7  To  all  that  be  in  Rome,  "  beloved  of 
God,  0  called  to  be  saints  ; 


6  sake  ;  among  whom  are  ye  also,  called 

7  to  be  Jesus  Christ's— to  all  the  beloved 
of  God  that  are  in  Rome,  called  to  be 
saints :  Grace  to  you  and  peace  from 


I  Mai.  1  :  11. 


m  8  :  28-30 ;  1  Peter  5  :  10. 


n  Deut.  33  :  12 ;  Col.  3  :  12. 


o  1  Cor.  1  :  2 ;  2  Peter  1  :  3. 


connected.  Faith  is  the  controlling 
principle.  To  receive  and  act  on  faith 
is  to  obey.  And  as  it  is  the  design  that 
Christ  and  the  whole  gospel  should  be 
received  by  faith,  so  the  obedience  re- 
quired of  all  by  Christ  is  embraced  in 
tiie  gospel.  Among  all  nations. 
Many  regard  this  as  including  all  na- 
tions, according  to  the  last  Commission 
(Matt.  28 :  19)  aiid  Paul's  general  treat- 
ment of  the  gospel  as  for  both  Jews  and 
Gentiles.  This  accords  also  with  the 
fact  that  the  salutation  was  to  all  the 
saints  at  Rome,  Jews  and  Gentiles 
(ver.  7^,  and  that  his  work  among  Gen- 
tiles IS  not  definitely  introduced  until 
ver.  13.  Others,  however,  with  strong 
reasons  take  it  to  mean :  Among  all  the 
Gentiles.  For  so  the  word  translated 
nations  is  commonly  used  in  Paul's 
Epistles,  occurring,  according  to  Prof. 
J.  R,  Boise,  fifty-five  times,  of  which 
forty-four  times  it  is  translated  Gentiles, 
four  times  heathen,  and  in  other  places 
nations.  The  corresponding  Hebrew 
word  also  always  means  Gentiles  or 
pagan  nations.  Moreover,  the  apostle- 
ship  of  Paul  had  special  reference  to 
the  Gentiles  and  is  so  presented  in  this 
Epistle  (11 :  13;  15 :  16).  A  strict  interpre- 
tation would  seem  to  demand  this  view. 
Yet  may  not  the  apostle  have  designed 
a  certain  indefiniteness  of  expression  in 
the  salutation  of  the  Epistle,  in  defer- 
ence to  the  two  classes  of  his  readers  ? 
Elsewhere  he  shows  groat  conciliatory 
tact,  especially  in  his  ad<lress  recorded 
in  the  Acts.  For  his  name— /or  his 
vnnie's  sake,  for  all  that  name  implies, 
the  human  and  divine  Christ  (Acts»:i6: 
s  :■*!).  These  words  are  most  closely 
connected  in  thought  with  "  obedience 
of  faitli "  (2  Cor.  5  :  20. 21).  Paul  had  for 
years  exercised  his  apostleship  inost 
earneslQy  amonj;  all  nations,  especially 
the  Gentile  nations,  to  bring  them  into 
faith  and  obedience  for  the  sake  of  hon- 
oring and  knowing  Christ — for  what  he 
was  in  himself,  what  he  liad  done  and 
could  do,  to  whom  also  he  himself  as 
a    Christian    and    an   apostle  owed  so 

nuich    (2Thess.  1  :  11,  12). 

6.  Paid  intimates  the  reason  for  ad- 


dressing them:  Among  whom  (the 
nations,  ver.  5)  are  ye  also  the 
called  ones   of  Jesus   Christ,  or, 

called  to  be  Jesus  Christ's.  They  are 
represented  not  as  called  by  Jesus 
Christ,  but  as  belonging  to  him.  Paul 
generally  regards  the  calling  as  coming 
from   God    the    Father   (9  :  24:  oai.  i :  »; 

2  Thess.  2  :  14 ;  2  Tim.  1:9).       ThC  Calling  alsO 

is  not  that  which  is  general  and  ex- 
ternal, but  that  which  is  internal  and 
effectual ;  the  called  ones  being  made 
partakers  of  the  blessicgs  which  Christ 

bestows.       (Compare  8  :  28-30  :  Heb.  3:1.) 

7.  This  verse  contains  the  salutation 
and  is  connected  with  the  first.  All  the 
clauses  thatintervene  came  forth  from  his 
richly  stored  mind,  and  prevented  him 
from  sooner  finishing  tne  sentence  he 
had  begun.  To  all  that  be  in  Rome, 
etc.  A  clearer  and  preferable  render- 
ing is  :  To  all  the  beloved  of  God  that  are 
in  Rom  e.  ( See  note  ending  ver.  13. )  Paul  ad- 
dressed the  Epistle  to  Christians,  not 
to  the  church  as  a  collective  body,  at 
Rome.  It  was  doubtless  made  up  of 
two  or  more  congregations  (i6:5).  So 
in  his  later  Epistles  "to  the  saints" 
(Eph.  1:1:  Phil.  1:1;  Col.  1:2).  His  earlier 
Epistles   were    addressed    to    churches 

(iThess.l  :1;  Gal.  1  :  2,etc.).        BelOVed    of 

God.  As  reconciled  with  God  through 
Christ  they  are  beloved  (8:31-39).  God's 
people  a-e  thus  often  honorably  named 

(Deut.  .SS:  12:  Col.  3:12).        Called    tO     be 

saints,  or  called,  chosen  saints.  The 
word  saint  includes  the  ideas  of  separa- 
tion from  the  world  and  consecration 
to  God.  Christians  are  so  called,  as 
those  who  are  called  out  from  the  world 
(John  17 :  16-19)  to  bc  a  clioscu,  holy 
people  (1  Peter  2: 9).  Their  consecration 
is  not  only  by  an  external  profession, 
but  also  by  the  regenerating  power  of 
the  Holy  Spirit,  and  the  cultivation  of 
spiritual  worship  and  holiness. 

Grace  to  you,  etc.  This  is  the  be- 
ginning of  the  salutation  proper,  and 
should  commence  a  new  sentence.  All 
that  precedes  is  the  inscription.  Saluta- 
tions in  letters  among  the  ancients  were 
brief.  The  Greeks  simply  sent  greet- 
ings, as  in  Acts  15  :  23 ;   James  1:1; 


Ch.  L] 


ROMANS 


29 


p  Grace  to  you  and  peace  from  God 
our  Father,  and  the  Lord  Jesus  Christ. 

8  First,  1 1  thank  my  God  through  Jesas 
Christ  for  you  all,  that  ^your  faith  is 
spoken  of  throughout  the  whole  world. 

9  For  God  is  my  witness,  whom  I  serve 
with  my  spirit  "in  » the  gospel  of  his  Son, 
that  '  without  ceasing  I  make  mention 

10  of  you  always  in  my  prayers  ;  "  making 
request,  if  by  any  means  now  at  length 


God  our  Father  and  the  Lord  Jesus 
Christ. 

8  First,  I  thank  my  God  through  Jesus 
Christ  for  you  all,  that  your  faith  is 

9  proclaimed  in  all  the  world.    For  God 
is  my  witness,  w^hom  I  serve  in  my 
spirit  in  the  gospel  of  his  Son,  how  un- 
ceasingly 1  make  mention  of  you,  al- 
io ways  in  my  prayers  making  request,  if 

in  any  way  now  at  length  I  may  be 


p  1  Cor.  1  :  3 ;  2  Peter  1:2;  Rev.  1  :  4,  5. 
i  1  Sam.  12  :  23. 


q  1  Cor.  1:4.        r  16  :  19. 
u  1  Thess.  3  :  10. 


s  1  John  5  :  9-11. 


the    Hebrews,    Peace    be    with    thee. 

(  Compare   Dan.  4:1;   6  :  25  ;  3  John   14. )         The 

Christian  salutation  combines  the  two, 
and  enriches  them   from  the    infinite 

fountain    of    God's   love.       ( Compare  2  John 

3:Jude2.)  Grcicc — the  favor  of  God 
with  all  its  attendant  spiritual  bless- 
ings. Peace — the  fruit  of  grace, 
the  sense  of  inward  .security  and  the 
blessedness  which  flows  from  the  Di- 
vine favor.  God  our  Father  and 
the  Lord  Jesus  Christ  are  equally 
the  source  of  grace  and  peace.  ' '  God 
the  Father  is  the  Author,  Christ  the 
mediator  and  procurer,  the  Holy  Spirit 
the  applier  or  imparter,  of  grace  and 
peace.  The  Spirit  takes  them  from 
Christ  and  shows  them  to  the  believer 
(John  16: 14).  The  latter  may  be  the 
reason  why  the  Holy  Spirit  is  not  es- 
pecially mentioned  in  the  epistolary 
salutations,  except  2  Cor.  13  :  13,  14; 
1  Peter  1:2"  (De.  Schaff  in  Lange). 
This  concludes  the  salutation.  How- 
full  of  Christ !  How  rich  in  doctrine  ! 
Where  in  profane  writers  can  we  find 
so  much  compressed  within  so  small  a 
compass  ? 

8.  The  special  introduction  begins 
with  this  verse.  First  of  all — abso- 
lutely— without  intending  to  state  sub- 
sequent points  in  numerical  order.  As 
was  usual  with  Paul's  Epistles,  with 
the  exception  of  that  to  the  Galatians, 
he  begins  w^ith  conciliatory  and  com- 
mendatory words.  I  thank  my  God. 
How  he  appropriates  God  to  himself 
personally,  conscious  of  reconciliation 
and  communion  with  him !  No  pagan 
religion  thus  brings  God  endearingly 
to    the   soul,    and    no   heathen   writer 

thus  appropriates  him.  (Compare  Acts 
27:23;  1  Cor.  1:4,  etc.)       ThrOUgh     JeSUS 

Christ,  as  mediator,  we  approach  God 
in  prayer,  praise,  and  thanksgiving 
(Eph.5:20).  That  your  faith  in  the 
gospel,  including  trust  in  Christ  and  its 


legitimate  fruits,  is  spoken  of,  or 
proclaimed,  throughout  the  whole 

world.  A  popular  expression  and  at 
the  same  time  the  language  of  ardent 
feeling,  meaning  everywhere,  wherever 
Christians  were  found.  (Compare  coi. 
1:6:1  Thess.i :  8.)  The  Roman  empire 
was  generally  regarded  as  the  whole 
world  (Luke  2:1) J  and  the  gospel  had 
already  been  preached  in  its  chief 
cities  (10:18:15:19).  Rome  was  the 
center  of  the  empire  and  there  was  a 
going  and  coming  from  all  the  prov- 
inces. News  could  be  easily  trans- 
mitted. 

9.  For  introduces  the  proof  of  his 
statement  in  ver.  8.  God  is  my  wit- 
ness. Such  solemn  aflirmations,  made 
in  tlie  warmth  of  feeling,  are  common 

in  Paul's  writings  (2  Cor.  1  :  23;  Gal.  1 :  20; 
Phil.  1  :  8  ;  1  Thess.  2  :  5,  10).        God     WaS      his 

only  witness  and  his  only  appeal  in 
regard  to  his  secret  prayers.  Whom  I 
serve  with  my  spirit — rather,  in  my 
spirit,  implying  a  spiritual  heart  ser- 
vice.       (Compare  John  4  :  24.)         The     WOl'd 

translated  serve  denotes  religious  ser- 
vice, or  worship.  Compare  Whose  I 
am  and  w^hom  I  serve"  (Acts  27 :  23,  and 
note).  In  the  gospel  of  his  Son — 
in  the  field  assigned  me  in  proclaiming 
and  defending  the  glad  tidings  of  his 
Son.  Thus  both  inwardly  and  out- 
wardly he  was  engaged  in  serving  God 
and  spreading  the  go.spel.  All  this  thus 
far  is  closely  connected  with  "God  is 
my  witness"  and  strengthens  that 
solemn  assertion.  So  also  what  fol- 
lows:  J/?/ ^t'jYjifsj?  .  .  .  hoio  unceasingly 
I  make  mention  of  you  always 
in  my  prayers — never  forgetful  of  you 
whenever  I  pray,     (compare  pmi.  1  :  3;  2 

Tim.  I:  3.) 

10.  Paul  notes  a  special  subject  of 
prayer  connected  with  his  incessant 
praying  for  them  :  Making  request, 
etc.     If  by  any  means,  or  in  any 


30 


ROMANS 


[Ch.  I. 


I  might  have  a  prosperous  journey  by 

11  the  will  of  God  to  come  unto  you.  For 
I  long  to  see  you,  that  ^  I  may  impart 
unto  you  some'  spiritual  gift,  to  the  end 

12  ye  may  be  established ;  that  is,  that 
I  may  be  comforted  together  with  you 
by  y  the  mutual  faith  both  of  you  and 
me. 

13  Now  I  would  not  have  you  ignorant, 
brethren,  that  » oftentimes  I  purposed 


prospered  by  the  will  of  God  to  come 

11  to  you.  For  I  long  to  see  you,  that  I 
may  impart  to  you  some  spiritual  gift, 
to  the  end  that  ye  may  be'  established  ; 

12  that  is,  to  be  comforted  together  in 
you,  through  each  other's  faith,  both 

13  yours  and  mine.  And  I  do  not  wish  you 
to  be  ignorant,  brethren,  that  often- 
times I  purposed  to  come  to  you,  (and 


X  15  :  29. 


y  2  Peter  1  :  1. 


z  See  refs.  Acts  19  :  21. 


way,  implying  a  strong  desire.  If 
now  at  length,  after  so  long  a  delay, 
I  may  have  a  prosperous  jour- 
ney, the  way  made  clear,  and  pros- 
pered by  the  will  of  God  to  come 
unto  you.  It  is  implied  that  he  had 
long  desired  to  visit  them,  but  had  thus 
far  been  unable  to  carry  out  his  purpose. 
Literally,  hi  the  will  of  God — the  de- 
termining however  being  within  the 
Divine  will,  and  upon  that  his  coming 
to  them  depended  (i5 ;  32 ;  Acts  is :  21). 

11.  Giving  an  explanatory  reason 
for  what  he  had  just  said  about  coming 
to  them,  he  adds,  For  I  long  ear- 
nestly to  see  you  (compare  2  Cor.  9  :  14  ; 
Phil.  1:8;    2  :  26  ;    2  Tim.  1   :  3)  not  frOm  CU- 

riosity,  nor  for  personal  advantage, 
nor  for  mere  social  friendship,  but 
that  I  may  impart  to  you  something, 
a  spiritual  gift,  to  each  one  accord- 
ing to  his  faith  and  the  will  of  God, 
to  the  end  that  ye  may  be  estab- 
lished in  Christian  doctrine  and  life, 
and  fortified  against  every  temptation 
to  swerve  from  them  (i  Thess.  3  :  2.  S:  2 
Thess.  3:3),  Spiritual  gifts,  bestowed  by 
the  Holy  Spirit,  included  both  the  mi- 
raculous (1  Cor.  12:10)  and  the  ordinary 
gifts  of  teacliing,  exhortation,  foith, 
and  the  like  (12 ;  4-8 :  1  cor.  12 : 8, 9).  Mi- 
raculous gifts  were  endowments  com- 
municated by  laying  on  of  hands  of 
the  apcstles  (Actss  :  17:  19  :6),  and  were 
common  in  apostolic  churches  (1  Cor.  1 : 7 : 
r.ai.  3:5);  the  Ordinary  were  the  edify- 
ing and  comforting  influences  of  the 
Holy  Spirit  and  those  endowments 
which  were  needed  for  service  in  the 
churches  (1  Ptt.r  4  :  10, 11 ).  In  this  passage 
the  word  may  refer  to  all  kinds  of 
gifts,  but  more  especially  to  every  re- 
ligious benetit,  of  faith,  knowledge, 
holiness,  consolation,  virtue,  of  which 
the  apostle  might  be  the  means  of  be- 
stowing. Paul's  desire  was  that  they 
might  be  "  comforted  together  "  (ver.  i2)\ 
that  he  might  "preach  the  gospel"  to 


them  at  Rome.  In  his  ministry  he 
valued  most  highly  the  ordinary  gifts 
of  the  Spirit  (icor.  13).  To  the  end  ye 
may  be  established.  This  word  es- 
tablished occurs  at  the  end  of  this 
Epistle  (16:25)^  and  is  suggestive  both 
of  Paul's  desire  and  hope  that  this 
Epistle,  as  well  as  his  visit  to  them, 
would  result  in  building  them  up  in 
the  Christian  life. 

12.  That  is,  in  other  -svords,  to 
speak  modestly  and  without  seeming  to 
assume  too  much,  to  be  comforted 
and  helped  together  among  you  pri- 
vately and  in  your  assemblies  through 
each  other's  faith  in  Christ  and  the 
gospel — the  faith  both  of  you  and 
me.  Paul  expresses  himself  with  del- 
icate courtesy  to  brethren  who  were 
mostly  strangers  to  him,  lest  he  should 
seem  to  put  too  high  an  estimate  on 
himself  and  too  low^  upon  them.  The 
advantageous  result  of  his  \"isit  would 
by  no  means  be  one-sided.  In  being  a 
blessing  to  them  they  would  be  a  bless- 
ing to  him.  There  would  be  a  mutual 
strengthening  of  the  faith  of  each  and 
his  heart  would  be  consoled  as  well  as 
theirs.  The  full  meaning  of  the  verb 
translated  to  be  comforted  together  can- 
not easily  be  expressed  in  English.  It 
includes  the  ideas  of  enlivening,  en- 
couraging, and  consoling.  It  has  two 
corresponding  nouns.  One  is  used  to 
express  exhortation,  encouragement, 
consolation,  comfort.  The  other  is  the 
one  that  Jesus  applies  to  the  Holy 
Spirit  the  Comforter,  Advocate,  or  Help- 
er (John  14  :  16).  While  Paul  hoped  to 
impart  spiritual  gifts  to  the  strengthen- 
ing of  his  Roman  brethren,  he  was  not 
unmindful  of  his  own  dependence  on 
Christian  communion  and  fellowship 
for  encouragement  and  comfort. 

13.  Now  not  only  have  I  longed  to 
come  to  you,  but  /  do  not  wish  you  to  be 
ignorant,  brethren.  This  is  the  first 
time  that  tlie  word  brethren  is  found  in 


Ch.  I.] 


EOMANS 


31 


to  come  unto  you.  (but  "  was  let  hither- 
to,) that  I  might  liave  some  ''fruit 
among  you  also,  even  as  among  other 

14  Gentiles.  •=!  am  debtor  both  to  the 
Greeks,  and  to  the  Barbarians  ;  both  to 

15  the  wise,  and  to  the  unwise.  So,  as 
much  as  in  me  is,  I  am  ready  to  preach 
the  gospel  to  you  that  are  at  Rome  also. 


was  hindered  hitherto,)  that  I  might 
have  some  fruit  in  you  also,  even  as 

14  in  the  rest  of  the  Gentiles.  Both  to 
Greeks  and  Barbarians,  both  to  wise 

15  and  foolish,  I  am  debtor ;  so,  as  far  as 
lies  in  me,  I  am  ready  to  preach  the 
gospel  to  you  also  who  are  in  Rome. 


a  See  refs.  Acts  16  :  6,  7. 


6  John  15  :  16 ;  Phil.  4  :  17. 


c  1  Cor.  9  :  16-23. 


the  Epistles.  It  is  much  more  fre- 
quent than  any  other  designation  of 
Christians,  suggestive  of  their  rela- 
tion in  the  churches,  and  of  their 
union  in  Christ  (Eph.  2 :  i9;  5: 23, 30).  They 
are  generallly  called  disciples  in  the 
Gospels,  frequently  in  the  Acts,  but 
never  in  the  Epistles.  They  are  never 
styled  saints  in  the  Gospels,  only  four 
times  in  the  Acts,  and  fifty-five  times  in 
the  Epistles.  But  they  are  termed 
brethren  about  fifteen  times  in  the 
Gospels,  thirty  times  in  the  Acts,  and 
about  one  hundred  and  ninety  times 
in  the  Epistles.  The  term  sister  is  some- 
times used  (Rom.  16  :  1;  1  Cor.  7  :  15 ;  James 
2  :   15;    Matt.   12  :  50.     See  on  Acts  9  :  13  ;  11  :  29). 

That  oftentimes  during  many  years 
(15:23)  /  purposed  to  come  to  yoa 
(Acts  19: 21)  and  was  hindered  hith- 
erto, especially  by  the  urgent  calls 
from  nearer  fields,  where  the  gospel 
had  not  been  preached,  being  ambitious 
to  preach  Christ  in  such  places  (i5: 20). 
Doubtless  the  Spirit  at  times  was  di- 
recting otherwise  (Actsi6:6),  and  Satan 
at  other  times  was  hindering  (1  Thess. 
2:18).  But  had  it  not  been  for  these 
many  hindrances  we  might  not  have 
had  this  Epistle  to  the  Romans.  Let 
is  the  old  English  word  for  hindered. 
Paul  adds  the  object  he  had  in  view. 
That  I  might  have  some  fruit — as 
a  harvest,  in  you  also  and  among  you, 
ill  building  you  up  in  Christian  graces 
and  activities,  and  in   the  consequent 

conversion     of    souls     (e  :  22  ;  John  4  :  35-38  ; 

15 :  16;  Ps.  51 :  12, 13),  evcii  as  amoiig  or 
in  the  rest  of  the  Gentiles  (i5:i8, 19. 

See  note  on  ver.  5).        Paul     Speaks     aS    the 

apostle  to  the  Gentiles.  It  would  seem 
that  the  brethren  at  Rome  were  mostly 
Gentiles. 

Rome  was  the  leading  Gentile  city  of 
the  world,  and  the  brethren  there  Avere 
largely  Gentiles  (i5:i5,  i6).  It  con- 
tained about  two  million  inhabitants, 
one-half  of  whom  were  slaves.  Repre- 
sentatives of  all  nations  were  found 
there,  among  whom  were  about  sixty 


thousand  Jews.  The  Greeks  were  its 
most  enterprising  inhabitants.  The 
names  in  the  last  chapter  of  this  Epistle 
would  indicate  that  the  Christians  there 
were  mostly  Greek.  Indeed  this  seems 
to  have  been  its  character  during  the 
first  two  centuries. 

14,  Having  introduced  himself  as 
the  apostle  to  the  Gentiles,  Paul  in  this 
verse  and  the  next  expresses  his  sense 
of  obligation  to  preach  the  gospel  to 
Gentiles  everywhere,  including  those  at 
Rome.  I  am  a  debtor,  under  obliga- 
tion from  gratitude  to  Christ  for  gra- 
ciously calling  me  into  his  kingdom 

(Gal.  1  :  15,  16;  1  Tim.  1  :  12-16),  and  from  my 
commission     (ver.  5;    Acts  9:  15;    26:16-18;    2 

Tim.  1 :  11)  to  preach  the  gospel  both  to  the 
Greeks  and  Barbarians,  to  culti- 
vated and  uncultivated  nations  without 
distinctions  of  race,  both  to  wise  and 
unwise  or  foolish,  without  regard  to 
conditions  of  life,  to  natural  intelligence 
and  culture  among  the  people.  Paul  is 
speaking  of  Gentiles.  The  Jews  would 
naturally  be  reached  to  some  extent  as 
they  were  scattered  among  the  Gentiles. 
"  The  question  w^hether  the  Romans  be- 
longed to  the  Greeks  or  the  Barbarians 
is  scarcely  in  place,  probably  did  not 
occur  to  the  mind  of  Paul"  (J.  R. 
Boise).  Barbarian  meant  originally 
a  foreigner,  a  man  speaking  a  strange 
tongue,  and  is  so  used  in  1  Cor.  14  :  11 ; 
Acts  28  :  2,  4.  But  the  Greeks  in  their 
pride  of  race  and  culture  and  the  Ro- 
mans in  their  pride  of  power,  came  to 
look  upon  all  outside  of  themselves  as 
rude  and  uncultured  foreigners.  Debtor 
— held  under  obligation  to  do  something 
for  some  one  (s  :  12 ;  15  :  27) .  This  obliga- 
tion was  imposed  by  Christ  and  by  the 
lost  condition  of  men.  In  preaching 
the  gospel  he  was  paying  a  debt  to  God 
and  his  fellow-men.  He  had  received, 
and  must  give  forth. 

15.  So,  under  this  sense  of  obliga- 
tion, as  far  as  it  respects  me,  on  my 
part  as  far  as  I  have  the  ability  and  the 
opportunity,  I  am  ready  and  desirous 


32 


ROMANS 


[Ch.  I. 


d  Ps.  40  :  9,  10 ;  1  Cor.  2  :  2  ;  1  Tiiu.  1  :  8,  12. 
/  John  3  :  15,  16.         ff  2  :  9  ;  Luke  2  :  30-32  ;  Acts  3  :  26. 


e  1  Cor.  1  :  18 ;  2  Cor.  10  :  4,  5  ;  1  Thess.  2  :  13. 
h  3  :  21-30 ;  4  :  5 ;  Gal.  2  :  16 ;  5:5;  Phil.  3  :  8,  9. 


to  preach  the  gospel  to  you  aho 
that  are  at  Rome — where  are  found 
the  representatives  of  all  nations  ami 
elasses  of  the  worUl.  Paul's  readi- 
)i(itii  eorrespoiuled  with  his  sense  of  ob- 
ligation. To  YOr— refers  primarily 
to  the  Christians  at  Rome  (v.r. -)  who 
■would  profit  by  his  evanj^elistie  labors; 
but  i/ou,  used  jienerally  and  popularly, 
includes  all  who  should  be  disposed  to 
hear  the  gosixd  from  him.  To  preach 
the  gospel  here  is  one  word,  /<>  evangel- 
ize (Acts  8  :  25),  aunouueiug  the  glad  tid- 
ings coneerning  Jesus  as  the  Messiah 
and  of  salvation  through  him. 

IG,  Paul  passes  naturally  and  in- 
formally to  the  leading  thought  or 
theme  which  he  intendeil  to  develop 
in  his  letter :  The  gospel  is  the  power 
of  God  for  siiving  men,  both  Jcms  and 
Gentiles,  on  condition  of  faith,  since 
it  reveals  a  righteousness  from  God 
through  faith  alone.  For  introduces 
the  reason  for  his  readiness  to  preach 
the  gospel  at  Rome,  where  there  was  so 
much  grandeur  and  politeness,  human 
learning  and  su]>erstition.  I  am  not 
ashamed  of  the  gfospel,  though  it 
is  galling  to  human  pride  to  meet  the 
contempt  cast  upon  the  doctrine  of  the 
world's  Messiah  crucified  as  a  nuile- 
factor  (i  Cor.  2  : 1-5).  Paul  had  met  it 
wherever  he  went;  at  Philippi.  which 
was  a   colony,   a   miniature   of    Rome 

(Acts  16  :  12,21  :  Phil.l  :  30)  ;  at  AthCUS,  wllCrC 

he  was  called  "  a  babl^ler  "  (Acts  17 :  ih)  ; 
at  Corinth  and  throughout  (ircece, 
where  Christ  crucified  was  a  stuml)ling- 
block  to  Jews  and  foolishness  to  (Jen- 
tiles  (1  Cor.  1 :2:i).  Of  Christ — should 
be  omitted  accordiiu;  to  the  best  (Jreek 
text.  The  gospel  wliich  Paul  i)rca('hed 
included  all  about  <  'hrist,  his  life,  death, 
resurrection,  and  ascension  ;  that  he  was 
the  Messiah,  tlie  Saviour  of  the  w<u-ld, 
the  Son  of  the  living  God;  that  salva- 
tion was  through  him  alone  by  faith  in 
him,  hy  which  man  could  be  justified 
from  all  things  that  he  was  not  able 
to  be  justified    by   the  law  of   Moses 


(.\cts  13  :  39).  For,  rather  than  be 
ashamed  01  the  gos])el,  it  becomes  me 
to  glory  in  its  divine  excellency,  it 
being  the  power  of  God,  sn]>critir 
to  anything  that  man  has  ever  devised  ; 
etficaciously  working  and  Icatling  into 
ct)mplete  and  eternal  salvation  of  the 
soul  from  sin  and  death,  to  every  one 
tht'it  believeth,  without  regard  to 
national  distinctions,  to  the  Jew  first 
in  priority  of  time  and  in  precedence 
of  national  privilege,  and  also  to  the 
Greek,  the  rest  of  mankind,  the  Gen- 
tiles (Luke  24  :  47  :  .\cls  13  :  46)  .      NoticC   tluit 

the  gospel  itself  is  the  power  of  God, 
great,  glorious,  and  efficacious  (2Cor. 
10 ;  3-6)  ;  the  wliolc  provisiou  made  in 
the  gospel  is  meant,  including  the  in- 
fluences of  the  Holy  Spirit  accompany- 
ing the  W(U*d  (l  f"r.  1  :  18  :  Heb.  4  :  12  ;  Jium-s 
1  :  18;  .Kt.  23  :  29).        To    thc     RoUiaUS,     tllC 

most  powerful  of  meUj  it  was  fitting  to 
style  the  gospel  "thc  power  of  God," 
but  to  tlie  Greek  the  most  eminent  for 
human  wisdom,  Paul  adds,  "  the  wisdom 
of  God"  (1  Cor.  1:24).  T(,  every  ove 
that  believeth — that  has  faith  in  the 
gos]>el,  which  of  course  includes  faith 
in  Christ.  Faith  is  not  the  ground  of 
merit,  but  the  medium  of  receiving 
Christ  and  salvation  as  proclaimed  in 

thc  gospel   (Koin.  5:1;  Phil.  3:9). 

17.  TIic  gospel  is  the  power  of  God 
unto  salvation.  For  therein  is  a 
righteonsness  of  God  revealed — 

or  God's  righteousness,  that  which  juo- 
ceeds  fnmi  him  as  its  author,  is  im- 
parted l)y  him  to  the  believer,  and  is 

I  only  acceptable  to  him.  This  right- 
eousness was  foreshadowed  in  Abraham 

i  (4:9),  predicted  in  ])rophecy  (isa.  56:i), 
but  was  not  fully  made  known  to  men 
till  it  was  revealed  in  the  gos])el  (Kph. 
2:8.9).  It  is  from  faith  to  faith, 
literally,  ont  of  faith  into  faith,  begin- 
ning with  faith  iuid  leading  on  to  faith. 
It  is  from  beginning  to  end  of  faith 
(9  :  30;  10  :  6 ;  Phil.  3  :  9).     It  is  appropriated 

!  so  as  to  be  personally  available  at  first 

I  and  ever  after  by  faith.    To  the  believer 


Ch.  I.] 

ROMANS                                               33 

as  it  is  written, 
faith. 

>  The  just  shall  live  by          from  faith  to  faith  ;  as  it  is  written, 

But  the  righteous  shall  live  by  faith. 

i  See  refs.  Hab.  2  :  4. 

this  righteousness  becomes  more  and 
more  a  reality,  a  personal  realization, 
but  only  by  faith.  Compare  the  phrase 
"from  glory  to  glory"  (iCor.  3:i8)  and 
"  from  strength  to  strength  "  (Ps.  84  : 7), 
Also  "  of  death  unto  death  "  (2  cor.  2 :  le) . 
Faith  is  an  exercise  of  the  soul  includ- 
ing belief  and  trust.  As  it  is  Avritten, 
in  Hab.  2  :  4,  The  righteous  shall  have 
life  from  faith.  Quoted  also  in  Gal. 
3  :  11 ;  Heb.  10  :  38.  In  the  Hebrew, 
Habakkuk  says,  "The  righteous  by 
his  faith,"  or  ''his  faithfulness,  shall 
live."  Faith  is  implied  and  really  in- 
cluded in  faithfulness.  ' '  This  fa  ithful- 
ne^s  in  the  prophet's  sense,  nrviS.  faith  in 
the  Christian  sense,  have  the  same  fun- 
damental idea,  trustful  self -surrender 
to  God"  (Meyer).  The  faith  of  a 
heart  accepted  with  God  is  always  the 
same  in  its  nature  under  whatever  cir- 
cumstances exercised.  Paul  uses  this 
expression  as  a  brief  summary  of  the 
Old  Testament  on  this  point,  witliout 
reference  to  its  particular  use  and  appli- 
cation in  Hal)akkuk.  Some  place  a 
comma  after  faith.  "  The  righteous  by 
faith,  shall  live."  It  seems  better,  if  a 
comma  is  used,  to  put  it  after  "right- 
eous "  ;  but  it  is  best  to  have  no  comma 
at  all. 

Right eonsness  and  four  kindred  words, 
translated y«s^  or  righteous,  justify  q.w*\ 
justification,  are  of  first  importance  in 
Paul's  writings.  A  clear  understand- 
ing of  these  terms  is  needful  in  the  ex- 
position especially  of  Romans  and 
Galatians.  They  must  therefore  be 
briefly  noticed  here.  They  are  derived 
from  a  Greek  word  {^>-<^,  dike),  mean- 
ing right,  as  folloM's : 

(1)  Righteous  or  just  {dikaios,SUaio^), 
This  is  used  absolutely  of  God,  as  per- 
fectly righteous  and  holy,  and  is  thus 

applied    to   Christ    (3  :  26  ;  2  Tim.  4  :  8  ;  1  John 

2 :  29:  Acts  3  :  14).  In  this  scnsc  it  can  be 
rightly  said  of  mankind,  that  there  is 
not  one  righteous  (3  :  lo).  In  a  relative 
sense,  however,  righteous  can  be  applied 
to  men,  as  upright,  virtuous,  and  serv- 
ing God  (Acts  10  :  22  ;  Titus  1:8).  It  is  ap- 
plied to  them  as  approved  of  God  (» =  ■?), 
as  acceptable  to  him  by  faith  (this  verse; 
Gal.  3:11;  Heb.  10:38),  Thus  they  are 
spoken  of  as  "righteous  before  God" 


(2:13).  This  word  occurs  eighty-one 
times  in  the  New  Testament.  In  the 
Revised  version  it  is  translated  sixty- 
three  times  righteous,  eleven  times  just 
(nine  of  which  are  translated  righteous 
in  the  Improved  Bible  Union  version), 
and  seven  times  right. 

(2)  Righteousness  {dikaiosune,  Stxaio. 
o-v»"j),  denoting  the  abstract  idea  or 
quality  or  state  of  one  who  is  righteous. 
It  never  means  justification,  but  simply 
righteousness,  and  is  always  so  trans- 
lated in  both  the  Comiuou  and  the  Re- 
vised versions.  This  sense  varies  in  its 
application.  Sometimes  it  means  the 
righteousness  or  holiness  in  the  Divine 
character  (3:5);  sometimes  godliness  or 
true  piety  in  man  (6  :  i3).  Sometimes  it 
is  that  righteousness  which  is  reckoned 
to  us  on  Christ's  account  (*:6),  and 
sometimes  that  which,  through  and  in 
connection  with  this  imputation  of 
Christ's  righteousness,  has  become  an 
effect  in  us  _(6:i6,  i9).  Both  of  these 
ideas  are  at  times  united  in  this  word, 
the  righteousness  which  is  reckoned  to 
the  believer  and  that  resultant  moral 
condition  inseparably  connected  with  it 
(2  Cor.  5:21).  Righteousness  in  this  pas- 
sage (ver.  17)  appears  to  include  this 
double  meaning.  As  salvation  in  the 
preceding  verse  is  a  full  and  complete 
salvation  of  the  soul,  so  righteousness 
here  includes  Avhat  Christ  does  for  us 
and  in  us.  Both  of  these  ideas  Paul 
discusses  and  develops  in  this  Epistle. 
So  Dr.  A.  H.  Strong,  "Svstematic 
Theology,"  p.  486  (f.)  :  "This  right- 
eousness includes  sanctification  as  well 
as  justification,  and  the  subject  of  the 
Epistle  to  the  Romans  is  not  simply 
justification  by  faith,  but  rather  riglit- 
eousness  by  faith,  or  salvation  by  faith. 
Justification  by  faith  is  the  subject  of 
chap.  1-7  ;  sanctification  by  faith  is  the 
subject  of  chap.  8-16.  We  are  not 
sanctified  by  efforts  of  our  own  any 
more  than  we  are  justified  by  efforts  of 
our  own."  The  particular  application 
of  this  word  in  different  passages,  and 
Paul's  use  of  it,  will  appear  more  ex- 
actly as  we  proceed  in  these  notes.  It 
occurs  thirty-six  times  in  this  Epistle. 

(3)  To  justify  {dikaiod,  fittaiow)  in 
New  Testament  usage  means  to  shoiv. 


34 


KO.MANS 


[Cn.  I. 


The  ruin  and  guilt  o/  the  (ientUes. 
18     ■'  FOR  the  wrath  of  God  is  revealed 


18      For  God's  wrath    is   rovoaled  froui 


*  2  :  5,  6,  8,  9 ;  Kzt-k.  18:4;  Col.  3  ;  «. 


or  declare  Hghteous.  The  former 
meaning  is  occasional  and  occurs  in 
3  :  4 ;  1  Cor.  4  :  4 ;  1  Tim.  3  :  16 ;  Matt. 
11  :  19 ;  Luke  7  :  35 ;  10  :  29.  The  lat- 
ter meaning,  in  a  judicial  sense^  to  de- 
clare one  righteous  and  treat  him  ac- 
cordingly, is  found  elsewhere  in  Paul's 
Epistles,  and  is  the  predominant  idea 
of  the  word  elsewhere  in  the  New  Tes- 
tament. This  act  of  God  declaring  and 
treating  one  as  righteous  for  Christ's 
sake,  carries  along  with  it  the  forgive- 
ness of  sins.  The  sinner  is  not  only 
released  from  punishment,  but  accepted 
as  though  he  had  committed  no  offense 
(3:25;  4:6-8;  8:33).  It  also  implies  re- 
generation and  the  impartation  of  right- 
eousness (8  :  30 ;  Phil.  3:9;  2  ("or.  5  :  17-19  ;  (Jal. 
6  :  15;  John  5  :  24), 

(4)  Justification  {dikaimis,  StKaitoo-ts) 
expressing  the  abstract  idea  of  the  verb 
justify.  The  act  of  God  declaring  men 
free  from  guilt  and  acceptable  to  him. 
This  word  occurs  only  twice  in  the  New 

Testament  (4:25;  5:  is). 

(5)  Justification  {dikav'mia,  fiiKaiw/xa) 
that  which  is  divinely  accounted  right, 
namely,  a  divine  reqnirement  or  ordi- 
nance (1:32;  2    26  ;8:  4;  Luk.;  1:6;  Heb.  9  :  1,10). 

Also  that  which  the  law  regards  or  ac- 
counts right,  a  righteous  act  (5:i8;  r<v. 
15  :  4 ;  19  :  8).  Oucc  it  mcaus  justification 
(5:16),  a  favorable  sentence,  by  which 
God  acquits  men  and  declares  them  ac- 
ceptable to  him,  and  restored  to  his 
favor.  By  this  and  the  two  preceding 
words  God  is  represented  in  the  New 
Testament  as  acquitting  the  believer 
from  all  guilt  and  restoring  him  to  the 
Divine  favor  on  the  ground  of  Christ's 
obedience,  death,  and  intercession,  irr<'- 
specti  ve  of  the  believer's  personal  merit. 
"V  et  when  justification  is  explained  and 
treated  as  an  actual  experience  in  man 
it  at  once  appears  as  ins<'parable  from  a 
moral  change  of  tbejustilied  (6:7-ii.i8, 
22;  8:1-4).  The  fact  sccms  to  be  that 
when  Paul  addressed  those  who  trusted 
in  themselves  that  they  were  righteous, 
he  preached  the  judicial  doctrine  of  jus- 
tification by  faith  alone,  salvation  at- 
tainable only  through  trust  in  .lesus 
Christ ;  but  when  he  exj)laincd  and  en- 
forced this  doctrine  it  was  a  salvation 


attained  alone  by  a  personal  trust  and 
union  of  the  justified  with  his  Saviour, 
which  necessarily  implied  and  involved 
a  renewal  of  his  nature.  Acquitting  the 
sinner  and  accounting  him  righteous, 
forgiveness,  regeneration,  and  faith, 
though  we  may  distinguish  and  treat 
them  separately,  in  order  to  understand 
them  clearly,  yet  in  our  conception  of 
them  should  not  be  divorced  from  one 
another,  and  in  actual  experience,  they 
are  inseparable. 

The  five  words,  above  considered,  re- 
lating to  righteousness  and  justifica- 
tion, should  be  clearly  understood  in 
order  to  an  intelligent  reading  or  study 
of  Paul's  writings. 

The  subject  of  the  Epistle  as  here  pre- 
sented may  be  thus  stated :  The  gos- 
pel REVEALS  SALVATION  THROUGH  A 
RIGHTEOrSNESS  BY  FAITH  IN  CHRIST 
ALONE,    IRRESPECTIVE    OF   WORKS   OF 

LAW.  From  this  point  the  doctrinal 
portion  of  the  Epistle  l)egins  and  ex- 
tends to  the  end  of  the  eleventh  chap- 
ter. The  necessity  of  this  righteous- 
ness in  order  to  salvation  is  shown  in 
1  :  18  to  3  :  20.  This  righteousness 
through  Christ  is  presented  and  illus- 
trated, for  the  justification,  sanctifica- 
tion,  and  complete  salvation  of  be- 
lievers in  Jesus  in  3  :  21  to  the  end  of 
the  eighth  chapter.  The  njection  of 
Israel  as  a  peculiar  covenant  people, 
and  the  extension  of  the  offer  of  salva- 
tion to  all  men  ar«'  considered  in  chaj). 
9  to  11  inclusive.  The  remainder  of 
the  Epistle  contains  the  practical  part ; 
various  y)recepts,  directions  in  reganl 
to  the  treatment  of  weak  l)rethren,  per- 
sonal explanations  and  exhortation, 
messages  and  salutations. 

18-32.  The  necessity  of  salva- 
tion AND  of  a  RIGHTEOISNESS  such 
as  the  gospel  reveals  SHOWN  FROM  TIIE 
SINFULNESS  OF  tlic  human  race  witli 
special  reference  to  THE  GENTILE 
WOULD.  Divine  wrath  against  the  un- 
godliness and  unrighteousness  of  men 
(v.r.  18)  ;  historical  view  of  the  downfall 
and  (b'gradation  of  mankind  (ver.  lo--'.-?); 
judicially  given  over  to  vileiiess  and  to 
a  reprobate  mind  (vir.  24-32).  Paul  views 
the  race  as  having  sunk  down  from  a 


Ch.  I.] 


ROMANS 


35 


from   lu'uvcu  against  all  ungodliness 
and  unrighteousness  of  men, '  who  hold 

19  the  truth  in  unrighteousness.  Because 
"that  which  may  he  known  of  <iod  is 
manifest   in    the'm  ;     for    "  God    hath 

20  showed  i<  unto  them.  For  <>  the  invisible 
things  of  him  from  the  creation  of  the 
world  are  clearly  seen,  being  under- 
stood by  the  things  p  that  are  made,  even 
his  eternal  power  and  Godhead  ;  so  that 


heaven    against  all   ungodliness   and 
unrightecjusnessof  men,  who  hold  buck 

19  the  truth  in  unrighteousness  ;  because 
that  which  may  be  known  of  God  is 
manifest  in  them  ;  for  God  manifested 

20  it  to  them.  For,  since  the  creation  of 
the  world,  his  invisible  things  are 
clearly  seen,  being  perceived  by  the 
things  that  are  made,  even  his  eternal 
power  and  divinity  ;  that  they  may  be 


I  Luke  12  :  46,  47  ;  John  3  :  19-21.       m  Acts  14  :  17.       n  1  .Juhn  1:9.      o  Ps.  19  :  1-6 ;  Acts  14  :  17.        p  2  :  15. 


primeval  state  in  which  a  true  knowl- 
edge of  God  was  enjoyed. 

18.  Having  presented  salvation 
through  a  righteousness  by  faith  alone, 
Paul  proceeds  to  prove  the  necessity  of 
ju.st  such  a  provision.  Tliis  is  evident 
from  man's  condition  as  a  sinner,  and 
as  such  condemned  before  God,  For 
the  wrath  of  God,  etc.  The  tvrath 
of  God  is  his  antagonism  against  sin, 
and  is  infinitely  removed  from  the  ma- 
lignity of  human  anger.  God's  holi- 
ness and  justice,  and  indeed  his  love 
and  his  entire  nature,  are  diametrically 
opposed  to  all  that  is  evil.  Is  re- 
vealed through  man's  conscience, 
through  Divine  interpositions  and  reve- 
lations from  heaven,  M'here  God 
dwells.  Paul  assumes  the  exi.stence  of 
God  and  his  primitive  justice  as  truths 
which  exist  in  human  consciousness, 
and  force  themselves  on  the  knowledge 
and  convictions  of  men.  See  ver.  24-32 
for  an  illustration  of  how  God  has  re- 
vealed his  wrath.  Such  wrath  from 
heaven  should  certainly  suggest  the  ne- 
cessity of  a  righteousness  from  heaven. 
Against  all  kinds  of  ungodliness, 
impiety  toward  God,  and  unright- 
eousness, immorality  and  injustice 
among  men.  These  two  classes  are  a 
comprehensive  summary  of  the  objects 
of  the  Divine  displeasure.  Who  hold 
the  truth  in  unrighteousness — 
who  possess  the  truth  yet  remain  in  sin, 
who  know  it  yet  refuse  to  obey  it.  So  the 
verb  hold  is  used  in  1  Cor.  7  :  30 ;  2  Cor. 

6  :  10.        (  Compare  James  2:1.)      This   vicW  is 

favored  by  ver.  21,  28.  This  wrath  is  re- 
vealed against  those  who  know  some- 
thing of  God's  will  and  disregard  it. 
Others,  however,  Avould  translate  more 
literally,  hold  hack  the  truth,  repress  it, 
in  their  reason  and  conscience,  not 
allowing  what  they  do  know  concern- 
ing God  and  his  attributes,  to  have  its 
proper  influence,  (ver.  21, 28),  "Truth 
repressed  is  soon  forgotten  or  perverted. 


( Compare  John  7 :  17. )  "  There  nccd  be  no 
conflict  between  these  views  as  stated 
above ;  for  they  who  possess  the  truth 
and  remain  in  sin  must  in  a  certain 
measure  repress  it,  and  vice  versa. 

19.  Because  introduces  the  reason 
of  the  statement  of  ver.  18.  They  were 
not  ignorant  of  the  truth  which  they 
disregarded  and  repressed,  therefore 
"  tlie  wrath  of  God  is  revealed,"  etc. 
That  Avhich  may  be  known  of 
God — from  nature  and  providence;  or 
as  many  translate.  That  ivhich  is  known 
of  God  from  creation  and  providence. 
Is  manifest  in  them — within  their 
minds,  in  their  heart.s.  For  God 
hath  shewed,  rather,  manifested  or 
made  it  known,  unto  them  by  his 
works  and  providence  from  the  time 
man  became  an  inhabitant  of  the 
earth  (ver.  20).  The  historic  or  indefi- 
nite past  tense  is  used.  The  knowledge 
of  God  among  men  preceded  heathen- 
ism. This  is  the  teaching  of  Scripture 
(o.n.  1.  2;  Ecci.7:29)  and  is  Confirmed  by 
tradition.  God's  revelation  is  three- 
fold:  (1)  To  the  reason  and  conscience 

(2  :  15;  John  1:9);  (2)  through  CrcatioU 
and     providence      (ver.    20-  Acts    14:17;   17: 

25-28)  ;  and  (3)  through  the  Holy  Scrip- 
tures including  the  gospel  of  the  mani- 
festation of  Christ.  The  first  two  are 
here  meant  in  distinction  from  the  last. 

20.  For  confirms  the  statement  just 
made.  The  invisible  things  of 
him — the  attributes  and  i>erfections  of 
his  being  which  are  not  seen  by  tlie 
senses,  from,  rather,  since,  the  crea- 
tion  of  the   world     (compare  A-ts  15 :  n) 

are  clearly  seen  by  the  mind,  being 
understood,  or  better,  being  jyerceivrd, 
by  the  things  that  are  made — by 

means  of  his  works.  There  has  been  no 
time  or  circumstance  since  the  world  was 
created  at  or  in  which  men  could  have 
excuse,  since  the  knoAvledge  of  God  from 
his  works  was  within  their  reacli. 
Heathen  writers  have  expressed  simi- 


36 


ROMANS 


[Ch.  I. 


21  they  are  without  excase :  because  tliat, 
4  when  tlK'y  knew  God,  they  glorified 
him  not  as  God,  neither  were  thankful ; 
but  '  became  vain  in  their  imagina- 
tions,   and    their    foolish    heart   was 

22  darkened.    » Professing  themselves  to 

23  be  wise,  tliey  became  fools,  and 
changed  the  glory  of  the  uncorruptible 
t  God  into  an  image  made  like  to  cor- 
ruptible man,  and  to  birds,  and  four- 
footed  beasts,  and  creeping  things. 


21  without  excuse.  Because,  knowing 
God,  they  glorified  him  not  as  God,  nor 
gave  thanks ;  but  became  vain  in 
their    reasonings,    and    their    stupid 

22  heart  was  darkened.  Affirming  them- 
selves to  be  wise,  they  became  fools : 

23  and  changed  the  glory  of  the  in- 
corruptible God  for  the  likeness  of 
an  image  of  corruptible  man,  and  of 
birds  and  fourfooted  beasts  and  creep- 
ing things. 


q  Ver.  28. 


r  2  Kings  17  :  15 ;  Jer.  2:5;  Kph.  4  :  17,  18.  s  Jer.  10  :  14 ;  1  Cor.  1  :  19-21. 

t  See  refs.  Exod.  20  :  4 ;  Ps.  106  :  20  ;  Ezek.  8  :  10. 


lar  sentiments.     Even  his   eternal 

power — the  first  and  prominent  attri- 
bute which  the  works  of  creation  would 
impress  on  tlie  mind ;  and  Godhead, 
Divinity,  tlie  divine  nature  and  char- 
acter. These  are  the  invisible  things  ju.st 
spoken  of.  So  that  they  are,  or  So 
that  they  may  be,  without  excuse. 
Professor  Boise  suggests  that  both  ideas, 
result  and  purpose,  may  be  included 
here.  Some  may  shut  their  eyes  to  the 
light ;  others  may  not  go  through  the 
process  of  reasoning.  But  even  then 
where  knowledge  is  attainable  ignor- 
ance is  no  excuse.  Or  even  if  a  whole 
nation  is  found  utterly  ignorant  of  God 
it  only  shoAvs  how  man  through  sin  has 
degenerated,  and  sunk  into  spiritual 
darkness.  See  Fish's  "Masterpieces," 
Vol.  II.,  p.  463,  sermon  by  President 
Maxcy;  also  "Christian  Review,"  Vol. 
XXV.,  p.  105  ff.  on  Rom.  1  :  18-23. 

21.  Because  introduces  more  em- 
phatically and  more  fully  why  they  are 
without  excuse.  Because  that  having 
hioivn  or  knowing  the  true  God,  in  con- 
trast to  false  gods,  in  the  early  history 
of  the  race  and  from  time  to  time  in  all 
ages.  Knowing  of  his  existence  and 
his  chief  perfections.  Paul  treats  now 
of  a  matter  of  fact  and  shows  what 
men  did,  although  they  had  this  knowl- 
edge. Heathen  mythologies  indicate 
the  doctrine  of  the  Divine  unity  to  have 
been  universally  held  among  all  na- 
tions in  their  early  history.  So  also 
the  Scriptures  indicate  this.    Before  the 

flood.       (Sic  Oen.   4:26;    5:24;    6:8.)      After 

the  flood  for  indications  of  the  knowl- 
edge of  the  true  God  among  the  early 

nations.     (S'-'-  O.n.  U  :  I8-2O  :  20  :  5,  10  :  Num.  22  : 

8, 24;  Jonah  .T :  5)  They  ^lorificd  him 
not  as  God,  by  worshiping  and  ol)ey- 
ing  him  as  such,  neither  were  they 
thankful,  they  did  not  give  thanks  to 
him  as  the  source  of  all  good.     (Compare 


Dan.  5:23.)  Thus  they  totally  rejected 
God.  But  became  vain  in  their 
imaginations — in  their  reasonings 
and  speculations;  became  vain  ref(-r- 
riiig  to  their  foolish  and  base  concep- 
tions of  God,  especially  in  their  idol  wor- 
ship. Heathen  gods  and  their  worship 
are  spoken  of  in  Scriptures  as  vanities. 

(  Acts  14 :  15  ;  1  Kings  16  :  13  ;  2  Kings  17:15;  Jer.  8:19.) 

And  their  foolish  heart,  stupid 
and  senseless,  as  to  their  whole  inward 
being,  w^as  darkened ;  losing  all 
right  views  of  God,  their  moral  con- 
ceptions became  more  and  more  de- 
graded (lCor.3  :  20). 

32.  This  sentence  enlarges  and 
proves  the  .statement  just  made.  Pro- 
fessing, or  affirming,  themselves  to 
be  wise,  making  high  pretensions 
to  wisdom,  they  became  fools,  or 
foolish,  in  their  conceit  of  wisdom.  Such 
were  the  idle  speculations  of  the  early 
Greek  philosophers  who  were  justly 
condemned  by  Socrates.  But  special 
reference  is  had  to  the  origin  of  idola- 
try, and  to  that  worldly  wisdom  which 
engenders  pride,  separates  from  God, 
brings  on  spiritual  blindness,  and  results 
in  the  worship  of  the  creature  rather 
than  the  Creator  (i  cor.  i :  21 :  jer.  10  :  u). 

23.  The  sentence  continuing  from 
the  preceding  verse  illustrates  their 
folly:  And  changed  the  glory  of 
the  uncorruptible  God,  the  iniper- 
i.shal)le,  eternal  God  with  his  glorious 
perfections,  whom  they  ought  to  have 
worshiped,  into  an  image,  etc.  In 
their  conceptions  they  degraded  God 
into  the  likeness  of  human  beings,  and 
even  of  the  meanest  creatures,  and  car- 
ried out  these  conceptions  in  making 
objects  of  worship.  Or  translate,  An<l 
exchanged  .  .  .  for  the  fikeness  of  an 
image,  something  similar  to  the  form  of 
corruptible  man ,  etc.  Of  birds — as  the 
ibisorstork.   Four-footed  beasts — 


Ch.  I.J 


KOMANS 


37 


24  "  Wherefore  God  also  gave  them  up  to 
uncleanness  through  the  lusts  of  their 
own  hearts,  "  to  dishonour  their  own 

25  bodies  *  between  themselves  :  who 
changed  ^  the  truth  of  God  y  into  a  lie, 
and  worshipped  and  served  the  crea- 
ture more  than  the  Creator,  ^  who  is 

26  blessed  for  ever.  Amen.  For  this 
cause  God  gave  them  up  unto  ^  vile  af- 


24  Wherefore  God  delivered  them  up  in 
the  desires  of  their  hearts  to  unclean- 
ness, to  dishonor  their  bodies  among 

25  themselves  ;  who  changed  the  truth  of 
God  into  falsehood  ;  and  worshiped 
and  served  the  creature  rather  than 
the  Creator,  who  is  blessed  forever. 

26  Amen.  For  this  cause  God  delivered 
them  up   to   shameful   passions ;    for 


u  See  refs.  Ps.  81  :  12 ;  Hosea  4  :  17  ;  Eph.  4  :  18,  19.  v  1  Cor.  6  :  18  ;  1  Peter  4:3.  w  Lev.  18  :  22. 

X  1  John  5  :  20.        y  Isa.  44  :  20  ;  Jer.  10  :  14 ;  Amos  2:4;  Hab.  2  :  18.        2  Ps.  72  :  19. 

a  Ver.  24 ;  Eph.  5  :  12  ;  Ju^e  10. 


as  the  cat  and  the  dog  and  the  sacred  ' 
ox.  Creeping  things — as  the  croco- 
dile and  the  serpent.  In  Greece,  idols  of 
the  human  form  prevailed ;  in  Egypt, 
those  of  birds,  beasts  and  reptiles ;  in 
Kome,  the  former  largely,  though  at 
that  time  both  were  united.  ( see  ou 
VT.  25.)  Though  the  intelligent  "  de- 
fender of  such  Avorship  may  plead  that 
it  is  offered  only  to  the  Divine  Being, 
as  manifested  or  brought  to  mind  by 
objects  (a  plea  which  the  Bible  no- 
where admits),  yet  the  mass  of  the 
people  everywhere  unquestionably  wor- 
ship the  idol  itself  as  a  god."  (com- 
pare Acts  19  :  26,  35.) 

24.  Thus  far  Paul  had  made  promi- 
nent the  imgodliness  of  men  (ver.  i8); 
from  this  point  to  the  end  of  the  chapter 
he  brings  into  prominence  the  unright- 
eousness, the  immorality,  and  injustice  of 
men  (ver.  is).  Wherefore,  in  righteous 
retribution  upon  the  heathen  for  their 
idolatry,  God  gave  them  up,  aban- 
doned them,  unrestrained,  to  their  own 
wicked  passions.  To  uncleanness, 
the  impurity  of  lustful,  profligate  liv- 
ing, through,  rather,  in,  the  lusts  or 
the  desires  of  their  hearts,  in  this  ter- 
rible state  or  condition  they  were  in, 
degraded  but  voluntary  on  their  part. 
Here  Paul  presents  the  judicial  act  of 
God ;  in  Eph.  4  :  19  he  presents  the 
manward  side  of  the  heathen,  by  their 
own  act  delivering  "themselves  up  to 
wantonness,   to  work  all  uncleanness 

in   greediness."       (.see  Acts  28  :  27,  and  note.) 

To  dishonour  their  bodies  be- 
tween, rather,  among,  themselves. 

In  their  foolish  speculations  they  had 
dishonored  God  (ver.  21-23) ;  and  now  fol- 
lowing their  desires  they  dishonor  their 
own  Tjodies.  Paul  refers  here  and 
farther  on  to  those  crimes  against  na- 
ture which  were  common  to  pagan  na- 
tions, and  was  the  reproach  of  pagan 
civilization. 


25.  Who — As  they  ivho,  indicating 
the  class  to  which  they  belonged,  and 
implying  the  reason  why  God  gave 
them  over :  because  they  cJtianged  the 
truth  of  God,  which  he  had  revealed 
respecting  himself  (see  ver.  19-21)^  into  a 
lie,  the  very  essence  and  atmosphere  of 

idolatry     (2   Thess.  2  :  ll;    Rev.  22  :  15),      The 

verse  may  be  rendered :  As  those  toho 
exchanged  the  truth  of  God  for  a  lie, 
that  is,  the  true  God  for  false  gods.  The 
term  falsehood  is  applied  to  false  gods 
in  the  Old  Testament  ( Jer.  13  :  25 ;  ps.  31 :  6 ; 

compare  Rev.  21  :  8) .      Paul  vicWS  idolatry  ill 

the  heart  (Ezek.  14 : 3)  and  in  practice  as 
the  root  of  all  heathen  degradation 
(ver.  18-23.)  From  it  come  the  sins  of  im- 
purity (ver.  24-27),  and  all  other  sins  (ver. 
28-32).  And,  enlarging  the  idea  of  the 
preceding  clause,  worshipped,  inter- 
nally from  the  heart,  and  served,  ex- 
ternally by  words  and  sacrificial  rites, 
the  creature,  or  the  created,  rather 
than  the  Creator.  More  than  should 
be  translated  rather  than,  implying  the 
entire  exclusion  of  the  Creator  from 
their  worship.  In  holy  horror  at  the 
thought  of  thus  dethroning  God  and  in 
reverence  to  his  name,  Paul  exclaims, 
who  is  blessed  for  ever — sur- 
rounded with  the  perpetual  praise  and 
homage  of  the  heavenly  world  and 
worthy  thus  to  be.  To  which  also  he 
adds  in  deep  devotion  his  solemn  afiir- 
mation  and  prayer,  Amen,  so  it  is  and 
so  let  it  be.    Compare  Paul's  doxologies 

elsewhere  (9:5;  11  :  36 ;  1  Tim.  1  :  17  ;  2  Tim. 
4 :  18). 

26.  For  this  cause,  because  of 
their  idolatrous  apostasy  just  spoken  of 
in  ver.  25,  God  gave  them  upo  Paul 
repeats  what  he  had  said  in  ver.  24  (on 
which  see)  with  greater  force  and  de- 
lineation. It  was  necessary  thus  to  do 
in  order  to  prove  the  utterly  lost  condi- 
tion of  the  heathen,  and  that  their  sal- 
vation could  only  be  attained  through 


38 


ROMANS 


[Ch.  I. 


fections:    for  even  their  women   did 
change  the  natural  use  into  that  which 

27  is  against  nature  :  and  likewise  also  the 
men,  leaving  the  natural  use  of  the 
woman,  burned  in  tlieir  lust  one  to- 
ward another;  men  with  men  working 
that  which  is  unseemly,  and  receiving 
in  themselves  that  recompense  of  their 

28  error  which  was  meet.  And  even  •>  as 
they  did  not  like  to  retain  God  in  their 
knowledge,  <-MJod  gave  them  over  to 
<ia  rei)rol)ate  mind,  to  do  those  things 

29  e  which  are  not  convenient ;  being  tilled 


their  women  changed  the  natural  use 

27  into  that  which  is  against  nature ;  and 
in  like  manner  the  men  also,  leaving 
the  natural  use  of  the  woman,  burned 
in  their  desire  one  toward  another ; 
men  with  men  working  that  which  is 
unseemly,  and  receiving  in  themselves 
the  recompense  of  their  error  which 

28  was  due.  And  as  they  did  not  choose  to 
retain  God  in  their  knowledge,  God 
delivered  them  up  to  a  reprobate  mind, 
to  do  those  things  which  are  not  be- 

29  coming ;  being  filled  with  all  unright- 


6  Ver.  21. 


c  Ver.  24. 


d  Jer.  6  :  30. 


e  Eph.  5  :  4. 


the  power  of  God  and  his  righteousness 
by  faith  (ver.  le,  i7).  Yet  with  great  del- 
icacy he  alludes  to  those  vile  practices 
of  which  he  says  elsewhere  it  is  a  shame 
to  speak  (Eph.  5:12).  To  vile  affec- 
tious — to  vile  passions  and  unnatural 
sins.  This  was  true  of  both  sexes. 
For  even  their  women — their  fe- 
males. Omit  even.  He  may  speak  of 
these  first,  because  such  unnatural  sen- 
sual abominations  were  the  more  horri- 
ble in  that  sex  whose  chief  adornment 
was  modesty  and  sobriety  ( 1  Tim.  2:9);  yet 
at  the  same  time  not  more  flagrant  than 
thatamongmen  (ver.  27).  Did  change, 
etc.  This  unnatural  vice  among  females 
was  common  in  pagan  Greece  and  Rome, 
even  in  the  time  of  their  highest  civili- 
zation and  refinement. 

27.  And  likewise  also  the  men, 
or,  their  males— the  prominent  idea 
is  the  shameful  abuse  of  their  sex. 
Burned— were  i7}  flamed.  Unseemly 
— sliameful  and  indecent.  The  vice 
here  mentioned  Mas  that  which  has 
been  called  sodomy  from  the  shameful 

sin      of     Sodom       (fi'"-    19:5;     Lev.    IH  :  22  ■  1 

Cor.  6:9).  And  receiving  in  them- 
selves that  recompense  of  their 
error  which  was  meet,  justly 
their  due.  Tlicir  error  was  tlieir  de- 
parture from  the  true  God  into  idola- 
try ;  and  this  reeo)npe)ise  was  a  neces- 
sary consequence  and  a  just  penalty, 
received  in  their  own  persons — pliysical 
diseases  and  degeneracy,  mental  weak- 
nesses and  disorders  anil  moral  degra- 
dation. Tlie  unnatural  crime  liere 
spoken  of  was  common  in  the  liighcst 
periods  of  pagan  civilization.  The  pic- 
ture here  given  in  these  and  the  follow- 
ing verses  represent  truly  the  morals  of 
the  heathen  world  at  tliat  time.  This 
may  be  ])rovt(l  by  contemporary  Greek 
and    Latin    writers    as    gathered    and 


quoted  by  Tholuck  and  Dollinger.  It 
is  confirmed  by  the  excavations  and 
disclosures  of  the  buried  cities  of  Her- 
culaneum  and  Pompeii.  That  it  is  a 
true  portraiture  of  the  fearful  moral 
results  of  idolatry  is  shown  by  the  con- 
dition of  the  heathen  to-day.  Mission- 
aries afiirm  the  present  truthfulness  of 
the  likeness,  and  the  heathen  recognize 
it  as  descriptive  of  themselves. 

28.  Paul  now  proceeds  to  enumerate 
other  general  vices  to  which  God  had 
given  them  over.  And  even  as — ac- 
cordingly. Correspo)iding  to  their  re- 
jection of  the  knowledge  of  God  Avas 
their  punishment.  As  they  did  not 
like,  or  choose,  to  retain  God  in 
their  knowledge,  as  they  reprohated, 
rejected  the  knowledge  of  God  (ver.  22-25), 
God  gave  them  over  to  a  repro- 
bate mind.  The  force  of  the  sen- 
tence is  increased  in  the  original  by 
different  forms  of  the  same  Greek  word, 
translated  like  and  reprobate.  It  may 
be  rendered,  "As  they  did  not  think 
God  tcorthy  to  be  kept  in  knowledge, 
God  gave  them  up  to  an  nnnr/rthy 
mind,"  the  moral  unfitness  extending 
to  the  deepest  springs  of  life.  Tliey 
are  represented  as  bringing  this  aban- 
donment by  God  upon  themselves.  To 
do,  to  the  doing  hal)itually,  those 
things  which  are  not  convenient, 
7iot  beeoini)ig  moral  and  intelligent  crea- 
tures, hence  immor(tlities,  siieli  as  are 
named  in  ver.  29-32.  Notice  this  is  the 
third  time  he  says  God  gore  them  vp 

(ver.  24,  2fi). 

29.  Tliis  summary  of  tlu'  more  com- 
mon passions,  feelings,  and  acts,  fur- 
nislies  examples  of  what  departure 
from  God  has  produced.  As  a  whole 
they  are  characteristic  of  our  race, 
sinc(>  none  can  plead  exemption  from 
all  of  them,  and  they  indicate  our  fallen 


Ch.  I.] 


ROMANS 


39 


with  all  unrighteousness,  fornication, 
wickedness,  covetousness,  malicious- 
ness ;  full  of  envy,  murder,  f  debate,  de- 

30  ceit,  malignity  ;  s  whisperers,  backbit- 
ers, haters  of  God,  despiteful,  proud, 
boasters ;  inventors  of  evil  things,  dis- 

31  obedient  to  parents ;  without  under- 
standing, covenant  breakers,  ^  without 
natural  affection,  implacable,  unmer- 

32  ciful:  who  i  knowing  the  judgment  of 
God,  that  they  which  commit  such 
things  ^  are  worthy  of  death,  not  only 
do  the  same,  but  ihave  pleasure  in 
them  that  do  them. 


eousness,  wickedness,  covetousness, 
maliciousness;  full  of  envy,  murder, 
strife,  deceit,  malignity ;    whisperers, 

30  slanderers,  hateful  to  God,  insolent, 
proud,     boasters,     devisers     of     evil 

31  things,  disobedient  to  parents,  with- 
out understanding,  covenant-breakers, 
Avithout  natural  affection,  unmerciful ; 

32  who,  knowing  the  judgment  of  God, 
that  they  who  practice  such  things  are 
wortny  of  death,  not  only  do  them, 
but  also  have  pleasure  in  those  who 
practice  them. 


/  See  13  :  13 ;  1  Tim.  6  :  4. 


g  See  refs.  Ps.  41  :  7.  h  Ps.  106  :  37,  38. 

I  Ps.  50  :  18 ;  Hosea  7  :  3. 


t  2  :  2,  14,  15. 


A  6  ;  21. 


and  depraved  condition  by  nature. 
These  sins  are  not  named  according  to 
any  particular  order,  but  rather  for 
rhetorical  effect;  accumulated  accord- 
ing as  Paul's  emotions  bore  him  on 
toward  the  climax  of  his  thought. 
Words  denoting  general  sins  and  par- 
ticular sins  are  mingled  together.  See 
a  similar  catalogue  of  sins  in  2  Cor.  12  : 
20 ;  Gal.  5  :  19-21 ;  2  Tim.  3  :  2-4.  Be- 
ing filled — a  strong  expression,  ex- 
tending to  the  whole  being.  With  all 
unrighteousness  of  heart  and  life. 
Fornication — not  found  in  the  best 
manuscripts.  Wickedness — the  bad- 
ness of  a  vicious  disposition.  Covet- 
ousness— avarice,  a  greedy  desire  of 
gain ;   a  sin  especially  condemned  by 

Paul    (Eph.  5:3;    Col.  3  :  5).       MaliciOUS- 

ness — a  spirit  of  malice,  a  disposition 
to  inflict  evil.  The  apostle  proceeds 
to  specify  more  particularly:  Full 
of  envy,  murder  (in  the  heart,  a 
spirit  of  murder),  debate,  rather, 
strife,  deceit,  malignity — a  mali- 
cious fault-finding,  putting  the  worst 
construction  on  everything.  Paul  con- 
tinues his  catalogue  by  designating  per- 
sons by  their  most  characteristic  sins. 
Whisperers — who  hint  and  slander  in 
low  tones  and  secretly. 

30.  Backbiters — who  publicly 
speak  ill  and  slander  those  who  are 
absent.  Haters  of  God,  or  hate- 
ful to  God — exceptionally  impious  and 
wicked.  Despiteful — insolent  in 
words  and  acts.  Proud — haughty, 
despising  others  and  even  treat- 
ing them  with  contempt.  Boast- 
ers— empty  pretenders.  Inventors 
of  evil  things — of  new  devices  to 
practise  evil;  authors  of  mischief 
(2  Mace.  7 :  :n).  Disobcdicut  to  pa- 
rents— breakers  of  the    fourth    com- 


mandment, and  especially  displeasing 
to  God. 

31.  Paul  concludes  his  catalogue  by 
designating  persons  by  some  prevail- 
ing principle  or  sentiment  that  actuates 
their  lives.  Without  understanding 
— stupid  morally.  Covenant  break- 
ers— faithless,  false  to  their  contracts. 
Without  natural  alTection  of 
love — heartless,  (see  Ps.  loe  :  37, 38.)  As 
"mothers  who  exposed  their  children, 
emperors  or  satraps  who  put  their  broth- 
ers to  death." — Jowett.  Implacable. 
This  word  is  not  found  in  the  best  man- 
uscripts, and  should  be  omitted.  Un- 
merciful—"  The  dark  places  of  the 
earth  are  full  of  the  habitations  of  cru- 
elty "  ( Ps-  74  :  20) .  Merciless  in  the  treat- 
ment of  children  and  slaves,  of  the 
sick  and  the  aged,  and  in  their  gladia- 
torial combats. 

32.  Who,  knowing  the  judg- 
ment, or  ordinance,  of  God — an  ap- 
pointment of  God  having  the  force  of 
law.  See  note  on  the  word  justifica- 
tion (.5)  on  ver.  17.  That  they  who 
practise  such  things  are  worthy  of 
death — they  know  this  from  their  own 
consciences  and  from  the  lessons  of 
their  wisest  teachers.  It  had  been 
taught  our  first  parents  at  the  fall 
(Gen.  2:17),  and  it  had  been  recognized 
in  the  laws  and  mythologies  of  the 
heathen.  Compare  Acts  28  :  4,  where 
we  may  discover  this  moral  sense  of 
retribution  in  the  natives  of  Melita. 
Not  only  do  the  same,  but  have 
pleasure  in,  or  applaud  those  ivho 
practise  them.  Here,  then,  is  the  climax 
of  depravity.  They  know  the  Divine 
ordinance  of  death  for  such  sins,  yet 
they  practise  them !  And  deeper  and 
more  shameful  still,  they  even  ap- 
plaud others  who  practise  them.    Many 


40 


ROMANS 


[Ch.  I. 


will  eoudeinn  in  others  what  they  do 
themselves;  but  these  rejoiee  iii  in- 
iquity. 

Thus  Paul  has  shown  that  the  heathen 
are  willful  sinners,  exposed  to  Divine 
wrath  and  sutiering  from  the  results  of 
their  own  depravity. 

Practical  Remarks. 

1.  To  be  a  servant  of  Christ  is  a  greater 
honor  than  to  be  a  lord  or  king  among 
men  (ver.  1 ;  Luke  7  :  28 ;  1  John  -1 :  4). 

2.  The  gospel  was  the  soul  of  the  old 
dispensation  (ver.  2 ;  llev.  19  :  10 ;  Acts 
26  :  22,  23). 

3.  Christ  is  the  center  and  circumfer- 
ence of  the  gospel  (ver.  3;  Rev.  1:8; 
Heb.  1:2;  1  Cor.  2:  1). 

4.  Christ  is  human  and  divine,  the  God- 
man,  attested  both  by  his  birth  and  his 
resurrection  (ver.  4 ;  2  Tim.  2:8;  Phil. 
2:5-10). 

5.  The  ministry  and  the  means  of  grace 
are  designed  to  lead  men  everywhere  to 
believe  and  obey  God  (ver.  5 ;  15  :  18 ; 
James  2  :  'z2,  26) . 

6.  Christians  are  saints,  called  to  be 
Jesus  Christ's,  and  beloved  of  God  on  his 
account  (ver.  6,  7  ;  1  Cor.  3  :  21 ;  Rom.  8 : 
16,  39;  Eph.  5  :  1). 

7.  The  Father  and  the  Son  are  equally 
the  source  of  grace  and  peace,  and 
equally  the  objects  of  prayer  (ver.  7 ;  1 
Tim.  1:2;  Rev.  1:4;  5  :  13). 

8.  Christ  is  our  Mediator,  through  whom 
our  prayers  and  thanksgiving  must  ascend 
to  God'  (ver.  8 ;  John  14  :  4  ;  Eph.  5  :  20 ; 
Heb.  13  :  15). 

9.  We  should  be  unceasing  in  our  pray- 
ers for  God's  people  everywhere  (ver.  9 ; 
Gal.  6:  16;  1  Thess.  1  :  3,  4). 

10.  We  should  make  journeying  and  the 
ordinary  affairs  of  life  subjects  of  prayer, 
and  dependent  on  the  will  of  God  (ver. 
10;  James  4  :  14,  15). 

11.  One  of  the  designs  of  the  Christian 
ministry  is  to  build  up  and  strengthen  be- 
lievers (ver.  11 ;  15  :  29  ;  Eph.  4  :  11-13). 

12.  In  spiritual  friendship  we  both  give 
and  receive  (ver  12;  3  .John  4-8;  1  Cor. 
9:23). 

13.  As  Christian  workers  we  should  ever 
be  solicitous  for  fruit,  the  salvation  of 
souls  (ver.  13 ;    John  15  :  16). 

1 1.  What  Christ  h;i.s  done  for  us  makes 


us  debtors  to  preach  the  gospel  to  the 
world  he  came  to  save  (ver.  14,  15;  1 
Cor.  9  :  16-23). 

15.  There  is  something  in  the  gospel  of 
which  the  natural  man  is  ashamed.  Only 
the  renewed  soul  can  glory  in  the  gospel 
(ver.  16 ;  1  Cor.  2  :  14 ;  Gal.  6  :  14). 

16.  The  power  of  the  gospel  is  in  the 
truth  which  embodies  Christ,  and  reveals 
Christ  to  the  soul  (ver,  16;  John  17:3; 
2  Cor.  3  :  18;  James  1  :  18). 

17.  The  gospel  produces  not  mere  tem- 
porary effects,  but  extends  unto  salvation, 
a  complete  deliverance  from  sin  and  its 
consequences  (ver.  16, 17 ;  1  Peter  1  :  5). 

18.  Unless  we  become  united  with 
Christ  by  faith,  and  receive  heartily  the 
righteousness  which  is  of  God,  as  the 
ground  of  our  acceptance,  we  have  no 
part  in  the  salvation  of  the  gospel  (ver. 
17;  Acts  4  :  12;  8  :  20-23). 

19.  Sin  is  two-sided— being  against  God 
and  against  man.  In  the  very  nature  of 
things,  human  and  divine,  it  merits  wrath 
and  punishment  (ver.  18;  Eph.  5:6: 
Col.  3:6;  Job  36  :  18). 

20.  There  is  nothing  that  prevents  the 
spread  and  triumph  of  truth  but  sin  (ver. 
18,  19 ;  John  3  :  20,  21  ;  2  Tim.  3  :  8). 

21.  God  has  never  left  himself  without  a 
witness  to  the  reason  and  consciences  of 
men  (ver.  19 ;  John  1  :  5,  9 ;  Acts  14  :  17). 

22.  The  visible  creation  is  a  proof  of  the 
existence  of  God  though  he  is  invisible 
(ver.  20;  Ps.  19:1-6). 

23.  Sins  committed  against  the  light, 
and  in  spite  of  the  light,  are  doubly  with- 
out excuse  (ver.  21 ;  Ps.  14  :  1 ;  John  9  : 
41). 

24.  Tlie  tendency  of  the  race,  even  in 
the  highest  civilization  and  wisdom,  has 
been  away  from  God.  Reformations  have 
ever  been  followed  by  declensions  (ver. 
22 ;  1  Cor.  1  :  20,  21 ;  Jer.  8  :  8,  9). 

25.  Idolatry  is  senseless,  and  betrays  both 
mental  and  moral  degradation  (ver.  23, 
25:  Isa.  44  :  9-20). 

26.  God  needs  but  to  give  up  the  sinner 
to  his  own  desires  to  ensure  his  degrada- 
tion and  punishment  (ver.  24 ;  Ps.  81  : 
11,  12;  Hosea4  :  17). 

27.  God  abandons  those  who  willfully 
abandon  him.  Irreligion  and  immorality 
are  likely  to  go  together  (ver.  26.  28; 
Isa.  66  :  :3,  4;  1  Sam.  2  :  30). 


Ch.  IL] 


ROMANS 


41 


The  greater  guilt  oj  the  Jews ;  and  the  im- 
possibility of  justification  by  the  Law. 

2  THEREFORE  thou  art  ^  inexcusable, 
O  man,  whosoever  thou  art  that  judg- 
est :  °  for  wherein  thou  judgest  anotlier, 
thou  condemnest  thyself  ;  for  thou  that 

2  judgest  doest  the  same  things.  But  we 
are  sure  that  the  judgment  of  God  is 
according  to  truth  against  them  which 

3  commit  such   things.     And    thinkest 


2  WHEREFORE  thou  art  without  ex- 
cuse, O  man,  whoever  thou  art  that 
judgest ;  for  wherein  thou  judgest  an- 

•  other,  thou  condemnest  thyself ;  for 
thou  that  judgest  dost   practice  the 

2  same  things.  Now  we  know  that  the 
judgment  of  God  is  according  to  truth, 
upon  those  who  practice  such  things. 


n  2  Sam.  12  :  5-7  ;  Malt..7  :  1,  2  ;  John  8  :  9. 


28.  The  sins  of  uncleanness  are  scrip- 
tural evidences  of  human  depravity  and 
God's  disfavor  (ver.  27;  Eccl.  7:26; 
Prov.  22  :  14). 

29.  Sin  is  often  its  o^vn  punishment,  en- 
gendering other  sins,  and  leading  to  phys- 
ical, mental,  and  moral  degeneracy 
(ver.  29-31 ;  Prov.  14  :  14 ;  Gal.  6  :  7,  8). 

30.  The  moral  degradation  of  the 
heathen  proves  their  need  of  a  religion  of 
divine  power  and  a  rigiiteousness  from 
God  (ver.  30 ;  16,  17 ;  1  John  5  :  19 ;  2 
Tim.  3  :  13). 

31.  If  the  apostasy  of  the  heathen  was 
so  terrible,  how  much  more  aggravating 
must  apostasy  be  under  the  light  of  Chris- 
tianity (ver.  29-31 ;  Matt.  11  :  22 ;  2 
Thess.  2  :  8-12). 

32.  Sinners  evince  the  climax  of  deprav- 
ity when  they  not  only  sin  knowingly 
themselves,  but  also  help  others  to  do  the 
same  (ver.  32  ;  Isa.  5  :  18-24). 

33.  The  wrath  of  God  is  a  revealer  not 
against  ignorance  but  against  sin,  disre- 
gard and  disobedience  of  the  truth  (ver. 
18-32). 

CHAPTER  II. 

Having  shown  that  the  heathen  are 
inexcusably  guilty,  Paul  proceeds  in 
this  chapter  to  show  first,  that  those 
who  exhibit  their  superior  knowledge 
in  judging  others,  whether  Jews  or  en- 
lightened Gentiles,  must  be  inexcusable 
too.  Then  with  this  transition  of 
thought  he  passes  (ver.  n)  to  a  pointed 
application  to  the  Jew,  showing  that 
he  is  thereby  the  more  guilty  and  the 
more  inexcusable,  and  that  circum- 
cision cannot  save  him. 

1-16.  Application  to  the  self- 
righteous,  WHETHER  Jew  or  Gen- 
tile, who  condemn  in  others  what  they 
themselves  practise,  showing  that  they 
are  guilty  and  inexcusable.     Paul  lays 


down  general  principles  regarding  Di- 
vine forbearance  and  justice  to  which 
they,  especially  the  Jew,  must  assent. 
So  that  this  section  forms  a  transition 
in  his  discussion  between  the  sinful  and 
lost  condition  of  the  Gentile  and  the 
sinful  and  lost  condition  of  the  Jew. 

1.  Therefore,  in  view  of  what  I 
have  just  said  ( i :  18-32)  thou  art  in- 
excusable, O  man.  This  sudden 
and  unexpected  application  is  a  pecu- 
liarity of  Paul's  style  (ver.  17).  Who- 
soever  thou  art  that  judgest — im- 
plying that  they  had  that  knowledge  of 
God  and  of  the  ill-desert  of  sin  spoken 
of  in  1  :  20,  21,  32.  The  class  addressed 
would  be  found  both  among  Jews 
and  Gentiles.  For  wherein  thou 
judgest  another— passeth  unfavor- 
able judgment  on  the  other,  thy  tellow- 
man,  thy  neighbor.  Condemnest — 
a  little  stronger  word  than  judgest. 
For  thou  that  judgest  doest,  dost 
practise,  the  same  things — the  same 
in  nature,  not  necessarily  the  same  act, 
but  equally  sinful.  The  direct  appeal 
to  the  conscience  makes  it  the  more 
forcible.  The  fact  that  he  judges  an- 
other shows  that  he  has  all  the  light 
necessary  to  render  his  own  sinful  prac- 
tice without  excuse.  Knowing  the 
right  and  doing  the  wrong,  was  indeed 
holding  the  truth  in  unrighteousness 

(1:18). 

2.  But  we  are  sure — we  knoio; 
Christians,  Jews,  and  intelligent  Gen- 
tiles must  at  once  assent  to  the  state- 
ment he  is  about  to  make.  That  the 
judgment  of  God  is  according  to 
truth,  to  right.  There  can  be  no  error 
n©r  injustice  possible  in  God's  judg- 
ment. This  truth,  confirmed  alike  by 
reason,  conscience,  and  the  Old  Testa- 
rnent  Scriptures,  he  makes  the  founda- 
tion of  the  application  that  follows. 
Against,  or  upon,  them  Avhich 
commit,  or  practise,  such  things. 


42 


ROMANS 


[Ch.  II. 


thou  this,  O  man,  that  judgest  them 
which  do  "sufh  things,  and  doest  the 
same,  that  thou  shalt  escape  the  judg- 

4  ment  of  God  ?  Or,  Pdespisest  thou  q  the 
riches  of  his  goodness  and  ■■  forbearance 
and  s  longsulfering  ;  'not  knowing  that 
tlie  goodness  of  God  leadeth  thee  to  re- 

6  pentance  ?  But  after  thy  hardness  and 
impenitent  heart  "treasurest  up  unto 
thyself  wrath  against  the  day  of  wrath 
and  revehition  of  the  righteous  judg- 

6  ment  of  God  ;  » who  will  render  to  every 

7  man  according  to  his  deeds :  to  them 


3  And  reckonest  thou  this,  O  man,  that 
judgest  tliose  who  practice  such 
things,  and  doest  them,  that  thou  shalt 

4  escape  the  judgment  of  God?  Or  de- 
spisest  thou  tlie  riches  of  his  kindness, 
and  forbearance,  and  long-suffering, 
not  knowing  that  the  goodness  of  God 

5  is  leading  thee  to  repentance ;  and 
after  thy  hardness  and  impenitent 
heart,  art  laying  up  for  thyself  wrath 
in  the  day  of  wratli  and  of' the  revela- 
tion  of    the    righteous   judgment   of 

6  God ;  who  will  render  to  every  man 

7  according    to   his   works ;     to    those 


o  1  :  32.         iJ  6  : 1,  15 ;  Eccl.  8  :  11.  9  9  :  23 ;  Eph.  1  :  7 ;  2  :  4,  7.  /•  3  :  25.  s  See  refs.  Kxod.  34  :  6. 

t  Job  33  :  27-30 ;  Jer.  3  :  12,  13  ;  Hosea  5  :  15  ;   2  Peter  3  :  9,  15.        u  Deut.  32  :  34  ;  James  5  :  3. 

X  14  :  12  ;  see  refs.  Job  34  :  11 ;  Jer.  17  :  10 ;  1  Cor.  3:8;  Rev.  20  :  12. 


every  enlightened   man,  whether  Jew 
or  Gentile,  admits  this  statement. 

3.  And  can  there  be  any  escape  ac- 
cording to  the  principle  laid  down  ?  If 
so  it  must  be  either  on  man's  side  (this 
verse)  or  on  God's  side  (next  verse). 
And  thiukest  thou  this — but  reckon- 
est thou,  in  face  of  the  proposition,  that 
the  judgment  of  God  is  according  to 
truth,  that  thou  shalt  escape,  etc. 
Since  God  is  just  and  righteous  will  he 
not  condemn  those  sins  which  ye  your- 
selves condemn,  and  condemn  them  in 
you  as  well  as  in  others?  The  mere 
question  was  sufficient  answer.  Reason, 
conscience,  and  the  word  of  God,  would 
promptly  respond.  There  is  no  escape 
so  far  as  what  man  can  do  is  concerned. 
As  to  the  Jew  hiding  himself  within 
the  Abrahamic  covenant,  Paul  notices 
that  farther  on,  in  ver.  25-29,  in  which 
he  shows  that  circumcision  cannot  pro- 
tect .the  sinner. 

4.  Or,  if  thou  art  not  counting  on 
thus  escaping,  art  thou  thinking  that 
the  goodness  of  God  is  so  great  that  he 
will  for])ear  to  punish  thee?  Thus  to 
do  was  to  (lespifte  his  goodness:  De- 
spisest  thou  the  riches,  the  wealth, 
the  abundance  (9 : 2.-<)  of  his  §fOod- 
ness,  etc.  Goodness  is  the  kindness 
which  God  exercises  toward  men.  For- 
bearance is  tolerating  and  enduring, 
hoUling  back,  as  it  were,  liis  vengeance. 
liOngsuflTering  is  liis  patient  waiting, 
his  slowness  in  avenging  wrongs  (2  Peter 
3:5-9:  Ps.  103.  h).  How  vast  Paul's  con- 
ception of  Divine  in<lulgence!  One 
word  could  not  express  it;  nor  three. 
It  was  the  almndanccof  them  all.  Not 
knowing — not  rccogmziinj  and  ignor- 
ing the  design  of  (iod's  goodness  to 
them.     Instead  of  encouraging  them  to 


hope  that  God  would  not  punish  them, 
its  design  was  to  lead  them  gently  to 
repentance,  that  they  might  humble 
themselves,  and  turning  to  him  might 
forsake  their  sins.  Notice  that  riches 
is  a  favorite  word  with  Paul  (u  :  33;  Eph. 
1 : 7;  3 :  16,  etc.).  Tliis  pointed  qucstiou 
was  well  fitted  to  any  Jewish  reader. 

5.  But  God's  mercy  has  its  limits, 
and  after,  according  to,  thy  hard- 
ness, the  obstinacy  which  resists  the 
influences  of  Di\ane  kindness,  and  im- 
penitent heart,  thy  firm  persistence 
in  evil,  thou  treasure st  up,  thou  art 
treasuring  up  for  thyself,  wrath,  etc. 
(seeLukei2:2i.)  The  siuiier  is  Avillfully 
lieaping  up  this  fearful  treasure  ju.st  in 
proportion  to  his  obstinacy  toward  good 
influence  and  his  persistence  in  evil. 
He  is  accumulating  for  himself  person- 
ally wrath  which  will  come  upon  him 
against,  rather  in,  the  day  of 
wrath,  the  day  of  judgment  (Rev.  e ;  iv ; 

Aiuos  3  :  10;  Zeph.  1  :  15),       God's  displcaSUrC 

against  sin  is  now  revealed  (i :  is),  but 
tliere  is  to  be  a  day  of  final  reckoning, 
which  will  also  be  a  day  of  revealing  the 
righteous  judgment  of  God,  show- 
ing that  his  dealings  with  all  men  are 
in  strict  accordance  with  truth  and 
justice.  This  is  further  exhiltited  in 
the  next  six  verses.  This  great  i)rin- 
ciple  of  God's  moral  government  ac- 
cords with  the  teachings  of  the  Old 
Testament.  Tlie  Jews  must  assent  to 
it;  the  intelligent  Gentile  could  not 
deny  it. 

6.  »  ho  will  fully  render,  be  he 
Jew  or  (JenliU",  according  to  his 
deeds,  in  oj)positit>n  to  any  other 
ground  of  judgment.  Paul  is  not  speak- 
ing here  of  the  provisions  of  the  go.s- 
pel,    but  is  expounding  the  law,  and 


Ch.  II.] 


ROMANS 


43 


who  by  patient  continuance  in  well- 
doing seek  for  glory  and  honour  and 

8  immortality,  eternal  life:  but  unto 
them  that  are  contentious,  and  y  do  not 
obey  the  truth,  but  obey  unrighteous- 

9  ness,  indignation  and  wrath,  tribula- 
tion and  anguish,  upon  every  soul  of 
man  that  doeth  evil,  of  the  Jew  '■  first. 


who  by  patient  continuance  in  well 
doing  seek  for  glory  and   honor  and 

8  immortality,  eternal  life  ;  but  to  those 
who  are  contentious,  and  do  not 
obey  the  truth,  but  obey  unrighteous- 

9  ness,  wrath  and  indignation,  tribula- 
tion and  distress,  on  every  soul  of  man 
that  works  evil,  of  the  Jew  first,  and 


y  Job  24  :  13  ;  2  Thuss.  1  :  8. 


z  Ma.t.  11  :  20-24 ;  Luke  12  :  47,  48 ;  1  Peter  4  :  17. 


righteousness  by  the  law.  In  this  and 
the  following  five  verses  he  teaches  that 
the  Divine  awards  will  be  not  accord- 
ing to  race  or  rank,  relations  or  profes- 
sions, but  according  to  their  works, 
which  will  indicate  their  real  character. 
Tlie  honest  Gentile  would  naturally 
assent,  for  why,  he  might  say,  should 
God  deal  partially  with  the  Jew.  The 
Jew  could  not  but  admit  that  this  was 
taught  in  their  own  Scriptures.  Indeed 
this  verse  is  a  quotation  from  Prov. 

24  :  12.        (Comp.    Job   34  :  11;    Ps.  62  :  12  ;    Jer. 

17:10,  etc.)     The  Christian  reader  must 

also     assent     (l    Cor.  3:13;    2  Cor.  5:10;    Ual. 

6:7,8).  But  Paul  does  not  here  speak 
of  works  as  a  ground  of  merit.  (See  on 
ver.  13.)      Faith  also  is  a  work  of  God 

(John  6  :  29  ;  Rom.  4:3;  James  2  :  21-26) ,  but  Paul 

had  no  occasion  to  speak  of  it  in  this 
part  of  the  discussion  (3 :  si), 

7.  Paul  proceeds  to  explain  in  de- 
tail. To  them,  on  the  one  hand, 
who  by  patient  continuance,  or 
constancy,  in  well  doing,  in  conduct, 
in  every  good  work  which  piety  begets 
and  demands.  They  who  are  un- 
swerved,  even  by  the  greatest  trials  and 
suiFerings,  from  their  deliberate  purpose 
and  loyalty  to  God  and  the  truth  (Luke 

8:15;    2   Thess.    1:4;    James   5:11;     Rev.  13  :  lO). 

Seek,  by  this  persevering  life  of  piety 
in  God's  service,  glory,  honor,  and 
immortality.  These  three  words  form 
a  full  and  complete  description  of  future 
salvation.  The  glory  is  the  splendor  of 
that  perfected  life  (Matt.  13 :  43) ^  the  honor 
that  comes  to  it  like  a  prize  to  a  victor 

( 1  Cor.  9  :  25  ;  James  1:12;  1  Peter  5:4),    and    ini- 

mortality  is  its  imperishableness  (i  Peter 
1  :  ♦).  Man  at  first  was  crowned  with 
glory  and  honor  (ps.  8  :  5)  which  he  lost, 
but  these  seek  to  regain  them  with  that 
immortality  which  will  free  them  from 
all  that  is  perishable.  To  those  thus 
seeking  he  will  render  (ver.  e)  eternal 
life,  life  in  the  highest  and  truest  sense, 
spiritual,  in  holy  and  loving  harmony 
with  God,  and  everlasting.  The  gospel 
reveals  also  that  it  consists  in  knowing 


Jesus  Christ  (John  17 : 2).  Paul,  from  his 
higher  Christian  viewpoint,  describes 
future  blessedness. 

8.  Butunto them, on theother  hand, 
who  are  contentious,  or  factious, 
having  a  self-seeking  and  partisan  spirit, 
corresponding  very  closely  to  that  de- 
scribed in  ver.  5.  With  their  stubborn- 
ness they  do  not  obey  the  truth 
(1:18),  and  in  their  persistence  they 
obey  unrighteousness — and  hence 
are  the  servants  of  sin  and  Satan  (e  :  17; 
John  8 :  44) .  Thus  dircctly  and  indirectly 
they  factiously  contend  against  God's 
revealed  will,  a  sin  committed  indeed 
by  Gentiles,  but  often  by  the  Jews  as 

well     (Isa.  1:2-4;   Jer.  5  :  23  ;    Acts  7  :  51).        To 

such  shall  be  rendered  (according  to 
the  best  Greek  text)  indignation 
and  wrath.  The  former  word  ex- 
presses the  internal  heat  and  the  more 
permanent  feeling ;  the  latter  the  sud- 
den bursting  forth  of  feeling  and  the 
stronger  passion.  But  both  words  as 
expressing  the  just  retribution  of  sin, 
and  as  connected  with  God,  must  be 
regarded  as  the  outbursting  of  his  holi- 
ness and  justice  against  sin. 

9.  In  this  and  the  next  verse  Paul 
recapitulates  what  he  had  said  in  the 
two  preceding,  inverting  the  order  and 
emphasizing  the  universality  of  the 
retribution.  The  change  gives  vivid- 
ness and  force  to  his  language.  Tribu- 
lation and  anguish.  The  first 
word  expresses  that  affliction  that  comes 
from  without ;  the  second,  that  distress 
and  hopelessness  which  is  felt  within. 
Upon  every  soul  of  man,  whoever, 
doeth,  is  working,  practising  evil. 
Soul,  while  it  may  suggest  that  part  of 
man  which  feels  pain,  seems  to  be  used 
as  in  chap.  13  : 1  for  the  whole  man,  and 
calls  to  mind  the  formulas  of  the  law, 
and  gives  solemnity  to  the  warning 
(Lev.  5:1).  This  should  come,  according 
to  the  principles  of  truth  and  righteous- 
ness, upon  every  soul  of  this  class,  of 
the  Jew  first,  who,  so  far  from  enjoy- 
ing special  favor,  should  on  account  of 


44 


ROMANS 


[Ch.  II. 


10  and  also  of  the  Gentile;  'but  glory, 
honour,  and  peace,  to  everj'  man  that 
worketh    good,  to  the  Jew  first,   and 

11  also  to  the  Gentile.  For  •'there  is  no 
respect  of  persons  with  God. 

12  For  as  many  as  have  sinned  « without 
law  shall  also  perish  without  law  :  and 
as  nuinv  as  have  «i  sinned  in  the  law 

13  shall  be  judged  bv  the  law  ;  For  •>  not  the 
hearers  of  the  law  are  just  before  God, 
f  but  the  doers  of  the  law  shall  be  jus- 

14  tified.    For  when  the  Gentiles,  e  which 


10  also  of  the  Greek ;  but  glory  and  honor 
and  peace  to  every  man  that  works 
good,  to  the  Jew  first,  also  to  the 
Greek. 

11  For  there  is  no  respect  of  persons 

12  with  God.  For  as  many  as  sinned 
without  law  will  also  perish  with- 
out law  ;  and  as  many  as  sinned  with 

13  law  will  be  judged  by  law ;  for  not 
the  hearers  of  the  law  are  righteous 
before  God,  but  the  aoers  of  law  will 

14  be  justified  :  (for  wben  Gentiles,  who 


a  1  Pcltr  1:7.        b  See  refs.  Deut.  10  :  17.        c  1  :  19,  20.        d  Gal.  2  :  16-19  ;  3  :  10 ;  James  2  :  10,  11. 
e  Matt.  7  :  21-27  ;  James  1  :  22-25.        /  10  :  5  ;  Lev.  18  :  5 ;  Gal.  3  :  11,  12.        g  Eph.  2  :  12. 


greater  light  and  higher  privileges  be 
first  in  condemnation  and  punishment 

(1  :  16;  Luke  12  :  47,48).      And  alSO  of  the 

Gentile,  rather,  of  the  Greek.  None 
of  this  class  shall  escape  this  impartial 
tribunal. 

10.  But  glory,  honour.     (Seeon  ver. 

7.)  Peace  is  used  here  instead  of  im- 
mortality in  ver.  7,  and  refers  to  the 
tranquil,  blessed  state  of  the  righteous 
after  death.  To  every  man  that 
worketh  good.  In  the  original 
worketh  is  not  so  full  and  strong  as  its 
compound  word  "worketh"  in  ver.  9. 
There  the  idea  is  of  accomplishing,  per- 
petuating, ew\\;  here  the  idea  is  the  giv- 
ing of  one's  strength  to  doing  the  good, 
working  for  it.  To  the  Jew  first- 
having  received  the  oracles  of  God 
(3 : 2)  and  the  first  offers  of  salvation. 
And  also  to  the  Gentile — the  Greek, 
who  on  this  account  shall  not  be  ex- 
cluded. 

11.  This  verse  forms  a  connecting 
link  between  the  preceding  verses  of 
this  chapter  and  the  next  five  verses. 
This  equitable  distribution  without  par- 
tiality must  be  made,  For  there  is 
no  respect  of  persons,  partiality 
on  account  of  outward  conditions  such 
as  rank  or  race,  with  God.     (James  2: 

1-4  ;  Eph.  6:9:   Col.  3  :  25.)       This  WaS  taUgllt 

in  the  Old  Testament  (Deut.io:n),  but 
tlie  Jew  limited  this  to  God's  dealings 
with  his  chosen  people.  Paul  uses  it 
with  a  broader  application,  as  also  did 
Peter  to  Cornelius  at  Csesarea.  See 
Acts  10  :  .34  and  note,  where  a  kindred 
word  of  the  same  formation  is  used, 

12.  This  principle  of  impartiality  in 
th<'  divine  government  is  explained  and 
illustrated  in  respect  to  both  Jew  and 
Gentile  (v,r.  12-I6).  For  introduces  the 
reason  and  contirmation  of  tlie  stnte- 
ment  of  the  preceding  verse,  with  spe- 


cial reference  to  future  condemnation. 
All  shall  be  treated  according  to  the 
light  they  have^  and  their  opportunity 
of  knowing  their  duty.  For  as  many 
as  have  sinned,  rather,  as  sinned,  be- 
ing viewed  in  the  past  with  reference 
to  the  future  judgment.  Without 
law — the  written  law,  referring  to  the 
law  of  Moses.  Shall  perish — be  con- 
demned and  punished  without  the 
written  law,  with  due  allowance  for 
the  circumstances  under  which  they 
sinned.  Perish  means  here  shall  incur 
the  loss  of  true  or  eternal  life{yeT.T; 
John 3: 16).  And  as  many  as  sinned 
in  the  law,  in  possession  and  with 
the  knowledge  of  it,  shall  be  judged 
by  the  law,  their  condemnation  being 
implied.  Paul  here  states  a  general 
fact  in  regard  to  the  impartiality  of  the 
rule  by  which  men  are  to  be  judged. 
It  would  commend  itself  to  the  reason 
and  conscience  of  both  Gentile  and  Jew, 
and  it  also  accorded  with  the  Scriptures 
of  the  latter  (nan.  12:2). 

13.  Paul  enforces  the  declaration  in 
the  last  clause  of  ver.  12,  showing  that 
it  was  useless  to  possess  and  know  the 
law  unless  it  was  obeyed.  For  not 
the  hearers  of  the  law,  like  the 
Jew  who  heard  it  read  constantly  in 
their  synagogues,  are  just,  or  right- 
eous, before  God,  but  the  doers  of 
the  law  shall  be  justified,  shall  be 
counted  righteons,  that  is,  actually   so 

(James  1  :  22;"  4  :  11).       Pa  111      is     UOt      hcre 

speaking  of  gospel  justification,  but  of 
a  legal  principle  in  God's  government. 
The  law  required  perfect  obedience; 
and  this  included  sinlessness  in  heart 
aiul    life.     "This    do  and   thou    shalt 

live"  (Lukcl0:28,  on  which  sec  note).     TllC  JcW 

is  taken  upon  his  own  ground.  The 
])ossession  of  the  law  could  not  make 
him  righteous  unless  he  obeyed  it.     He 


Ch.  II.] 


ROMANS 


45 


have  not  the  law,  ^  do  by  nature  the 
things  contained  in  the  law,  these, 
having  not  the  law,  are  a  law  unto 

15  themselves :  which  shew  the  work  of 
the  law  i  written  in  their  hearts,  their 
conscience  also  bearing  witness,  and 
their  thoughts  the  meanwhile  ^  accus- 

16  ing  or  else  excusing  one  another ;  i  in 
the  day  when  God  shall  judge  the  se- 


have  no  laAV,  do  by  nature  the  things 
required  by  law,  these,  having  no  law, 

15  are  a  law  to  themselves  ;  who  show  the 
Avork  of  law  written  in  their  hearts, 
their  conscience  testifying  with  it,  and 
between  one  another"  their   thoughts 

16  accusing  or  also  excusing  ;)  in  the  day 
when    God  will  judge  the  secrets  of 


h  Ver.  27. 


t  1  :  18-20.  k  Gen.  3  :  8-11 ;  Eccl.  7  :  22  ;  1  John  3  :  19-21. 

I  Eccl.  12  :  14 ;  1  Cor.  4:5;  Rev.  20  :  12. 


could  not  count  upon  certain  privileges 
as  a  Jew ;  he  must  rigidly  keep  the  re- 
quirements of  the  law.  "  The  thought- 
ful Jew  must  have  felt  how  impossible 
it  was  for  him  to  be  justified  on  this 
principle ;  and  to  create  this  conviction 
was  the  object  of  the  apostle  in  this  en- 
tire connection  "  (Boise). 

14.  In  this  and  the  next  verse  the 
apostle  illustrates  and  defends  the  state- 
ment in  the  first  clause  of  ver.  12  in 
respect  to  the  Gentiles  who  without  the 
written  law  have  the  light  of  nature 
for  their  guide.  For  when  Gentiles, 
pagans,  (omit  the) — some  of  them — 
who  have  no  revealed  laio,  do  by 
nature,  from  their  natural  impulses 
without  any  higher  instruction,  the 
things  required  by  law,  moral  duties 
toward  God  and  man.  Pagans  perform 
many  virtuous  deeds.  He  does  not  say 
that  they  fully  obey  the  law,  but  he 
only  means  so  far  as  they  do  this. 
They  have  the  law  of  nature  or  con- 
science— their  own  innate  perceptions 
of  what  is  right  and  wrong,  guided  by 
conscience;  and  by  this  law  they  are 
to  be  judged.  Whether  any  one  ever 
actually  attained  to  eternal  life  without 
the  gospel  revelation  is  not  the  ques- 
tion, and  is  not  here  referred  to.  Ilav- 
ing  no  law,  in  the  sense  that  tlie  Jew 
has  it,  are  a  law  unto  themselves — 
the  voice  of  their  own  moral  nature  is 
their  rule,  which  the  constitution  of 
their  minds  teaches  them  to  revere  as 
the  law  of  Him  who  formed  it.  God  is 
author  of  both  the  written  and  unwrit- 
ten law,  and  so  far  as  they  run  parallel, 

they  must  agree.       (  see  next  verse. ) 

15.  Inasmuch  as  they  shew  the 
w^ork  of  laiv,  its  operation,  not  so 
much  by  what  it  requires  as  by  what  it 
performs,  written  in  their  hearts — 

in  their  inner  intelligent  being.  They 
show  the  work  and  office  of  law,  in 
their  inner  perceptions  of  right  and 
wrong,  corresponding  to  the  more  im- 


portant precepts  of  that  law  written  on 
tables  of  stone.  Note  that  it  is  not  on 
but  in  their  hearts.  Their  con- 
science, their  moral  sense  or  judg- 
ment, also  bearing  witness,  rather, 
loitnessing  therewith,  with  the  outer 
manifestation  of  this  inner  law,  and 
confirming  it  by  its  testimony.  And 
their  thoughts  the  meanwhile, 
better,  And  between  one  another,  that  is, 
between  these  pagans,  their  thoughts, 
in  reviewing  one  another's  conduct, 
accusing  or  also  excusing,  according  to 
the  decisions  of  their  moral  judgment. 
Thus  this  inner  law  is  shown  by  its 
outer  operations,  by  conscience,  and  by 
the  mutual  judgment  of  their  thoughts 
regarding  one  another. 

16.  There  is  a  difference  of  opinion 
among  expositors  in  respect  to  the  con- 
nection of  this  verse  with  what  goes  be- 
fore. Some  would  connect  it  directly 
with  ver.  15,  which  is  manifestly  im- 
possible unless  we  suppose  that  Paul 
omitted  some  connecting  thought  he 
had  in  mind.  There  evidently  precedes 
this  a  parenthetic  passage  or  tiiought. 
But  where  to  begin  it  is  the  question. 
Alford  would  begin  with  ver.  11.  But 
this  seems  too  remote;  Meyer  begins 
with  ver.  15 ;  Beza  with  ver.  14.  It 
would  seem  that  with  the  end  of  ver.  12, 
Paul  proceeds  in  ver.  13  to  explain  the 
last  clause  of  ver.  12,  beginning  with 
For  ;  and  having  done  this,  it  occurred 
to  him  that  the  first  clause  of  ver.  12 
equally  needed  explanation,  which  he 
does  in  verses  14,  15,  beginning  again 
with  For.  Having  thus  explained  the 
two  clauses  of  ver.  12,  he  proceeds  in 
ver.  16  with  his  regular  course  of 
thought.  Thus  the  parenthetic  passage 
seems  to  be  ver.  13,  14,  and  15.  It  was 
a  peculiarity  of  Paul  to  throw  in  paren- 
thetic thoughts.  It  indicates  the  high 
state  of  spiritual  emotion  in  which  he 
wrote.  In  the  day — connect  with 
ver.  12;  ^vill  be  judged  by  laiv  in  the 


46 


ROMANS 


[Cii.  11. 


cretsof  men  "'  In'  Jesus  Christ,  °  accord- 
ing to  luy  gospel. 

17  Behold,  "thou  art  called  a  Jew,  and 
prestest  in  the  law,  i  and  inakest  thy 

18  boast  of  God,  and  'knowest  his  will, 
and  "approvest  the  things  that  are 
more  excellent,   being   instructed  out 

19  of  the  law ;   and  art  confident   that 


men,  according  to  my  gospel,  through 
Jesus  (,'lirist. 

17  But  if  thou  art  called   a  Jew,  and 
restest  on    law,  and  gloriest  in  God, 

18  and  knowest  his  will,  and  approves! 
the  things  that  are  excellent,  being  in- 

19  structed  out  of  the  law  ;  and  believest 


m  See  rcfs.  John  5  :  22-29.  n  16  :  25 ;  2  Tim.  2  :  8. 

q  Isa.  45  :  25 ;  Micah  3  :  11 ;  John  8  :  41. 


0  See  refs.  Luke  3  :  8. 
r  3  :  2 ;  Deut.  4  :  8. 


j>  9  :  4 ;  John  9  :  28,  29. 
s  Phil.  1  :  10. 


day ;  that  is,  at  the  final  judgment,  ac- 
cording to  the  universal  usage  of  the 
New  Testament  (Matt.  7 :  22,  etc.).  Shall 
judge  the  secrets  of  men — what 
human  judges  cannot  detect,  what  the 
sinner  hides  from  others,  and  even  what 
he  himself  may  blindly  fail  to  see. 
According  to  my  gospel — which  he 
was  commissioned  to  preach  (Gai.  1 : 1, 9, 
11.12).  A  day  of  judgment  by  Jesus 
Christ   was  one  of  its  doctrines  (Acts 

17  :  31 ;  2  Cor.  5  :  10 ;  2  Thess.  4.1;  John  5  :  22  ;  Acts 

10 :  42).  Ju  that  day,  also  would  be  veri- 
fied the  great  principle  which  he  has 
explained  in  ver.  13-15.  So  doubtless 
it  vividly  appeared  to  Paul  as  he  passed 
from  his  parenthetic  thoughts  to  this 
verse. 

17-29.  The  Jew,  directly  ad- 
dressed KNOWS  God's  law  better, 

BUT   KEEPS  IT  STILL  LESS.      NOR  CAN 

CIRCUMCISION  SAVE  HIM.  His  need 
of  God's  righteousness  is  therefore 
apparent.  In  the  preceding  section 
Paul  had  passed  gradually  and  skill- 
fully to  the  Jew,  naming  him  first  in 
ver.  9,  having  .secured  his  co-operating 
conscience.  The  Jewish  reader  must 
have  felt  that  he  was  being  addres.sed, 
when  now  Paul  turns  suddenly  upon 
him  in  ver.  17.  Such  carefulness  and 
such  surprises  were  characteristic  of 

Paul.        (  Compare  Acts  13  :  40  ;  17  :  31  ;  22  :  21.  ) 

17.  Behold — If,  according  to  the 
oldest  and  best  manuscripts.  Thou — 
emphatic.  Notice  how  it  is  repeated  in 
ver.   21.     If  thou    art   called,  sur- 

named,  or  denominated,  a  Jew — if  thou 
art  entitled  in  addition  to  your  personal 
name  a  Jew.  Tlie  name  Jew,  mean- 
ing praised,  was  a  matter  of  national 
and  religious  pride  (r<v.  2:9).  Paul's 
ol)ject  in  thus  addressing  the  .Jew  point- 
edly and  by  name,  was  to  arrest  his 
attention  to  the  fact  that  by  his  sinning 
against  his  superior  knowledge  and  his 
larger  means  of  grace  he  was  more 
guilty  than  the  Gentile  who  sinned  only 


against  the  light  of  nature.  And  re  st- 
est  confidently  in  the  law,  vpoji  laiv, 
and  makest  thy  boast  exultantly, 
gloriest  in  God,  in  the  true  God,  Jeho- 
vah, as  the  exclusive  guardian  and  pro- 
tector of  Israel.  The  gods  of  the  Gen- 
tiles were  but  idols  and  vanity  (i  :2i). 
There  is  a  true  and  right  glorying  in 
God  ( !■<»•  45  ■■  25 ;  Gal.  6  :  14) ;  and  there  is  a 
false  and  self-righteous  boasting  (Gai.e-. 
13;  John  8  :  41,  42).  Noticc  how  Paul  rises 
in  each  clause  toward  a  climax.  He 
enumerates  the  superior  advantages  of 
the  Jew  in  the  Jew's  own  boastful  lan- 
guage, in  order  to  try  him  on  the  high- 
est ground  he  chooses  to  claim. 

18.  And  knowest  his  will — hav- 
ing a  distinct  knowledge  of  the  things 
willed  by  God.  And  approvest  the 
things  that  are  more  excellent — 
and  as  one  who  has  power  to  decide  in 
regard  to  points  of  dutj-  and  to  recognize 
what  is  genuine  after  examination, — 
thoic  approvest  the  things  that  are  excel- 
lent, even  as  one  who  is  instructed 
out  of  the  knv,  which  is  the  form,  or 
the  true  expression  of  knowledge  and 
truth  (ver.  20).  Another  rendering  equal- 
ly grammatical  is:  And  (listing uishest 
the  things  that  differ,  that  is,  And  art 
able  to  discriminate  rightly  between 
what  is  lawful  and  unlawful,  being  in- 
structed, etc.  Meyer  prefers  the  first  of 
these  renderings ;  Alford  the  second. 
The  first  however  seems  to  suit  the 
connection  better,  and  forms  a  better 
climax  in  the  thought.  (Comp.  Phii.  i  :  lo.) 
Being  instructed,  orally,  out  of 
the  law — by  hearing  it  read  pub- 
licly in   the  .synagogues  (Actsis  :  25:  21  .• 

21  ;  i  Cor.  14  :  19). 

19,  20.  Notice  how  the  clauses  in 
these  two  verses  are  thrown  in  one  after 
another  without  any  conjunctions,  thus 
giving  vividness  and  strength  to  the 
description.  And  art  confident — 
exhibiting  the  high  opinion  the  Jew 
had  of  himself,  especially  as  a  teacher 


Ch.  II.] 


ROMANS 


47 


thou  thyself  art  » a  guide  of  the  blind, 
a  light  of  them  which  are  in  darkness, 

20  an  instructor  of  the  foolish,  a  teacher 
of  babes,  "which  hast  the  form  of 
knowledge   and  of   the  truth  in  the 

21  law.  *  Thou  therefore  which  teachest 
another,  teachest  thou  not  thyself? 
Thou  that  preachest  a  man  should  not 

22  steal,  dost  thou  steal  ?  Thou  that  say- 
est  a  man  should  not  commit  adultery, 
dost  thou  commit  adultery  ?  Thou  that 
abhorrest  idols,  dost  thou  commit  sac- 


thyself  to  be  a  guide  of  the  blind,  a 

20  light  of  those  who  are  in  darkness,  an 
instructor  of  the  foolish,  a  teacher  of 
babes,  having  in  the  law  the  form  of 

21  knowledge  and  of  the  truth  ;  thou  then 
that  teachest  another,  dost  thou  not 
teach  thyself?  thou  that  preachest  a 
man  should  not  steal,  dost  thou  steal  ? 

22  thou  that  sayest  a  man  should  not 
commit  adultery,  dost  thou  commit 
adultery?   thou  that  abhorrest  idols, 


t  Matt.  15  :  14 ;  John  9  :  34,  40,  41. 


M  6:  17. 


X  Ps.  50  :  16,  etc. ;  Matt.  23  :  3,  etc. 


of  the  Gentile  world.  That  thou 
thyself  art  a  guide  of  blind  persons. 
This  and  the  other  titles  may  have  been 
those  which  Jewish  teachers  assumed, 
gathered  from  such  passages  as  Isa.  42  : 
6,  7  (Matt.  15 :  14).  He  regarded  himself 
as  blessed  with  spiritual  vision  while 
others  were  blind,  especially  Gentiles. 
A  light  to  them  which  are  in 
darkness  of  heathenism  (isa.  9:i.  2; 
60:2).  An  instructor  of  the  foolish 
— stupid  in  regard  to  divine  things. 
A  teacher  of  babes — untaught,  hav- 
ing a  low  degree  of  spiritual  knowledge 
and  development  in  general.  Jews 
styled  Gentiles  blind,  foolish,  baby,  the 
last  applied  to  proselytes.  Thus  the 
proud  Jew  spoke  of  himself  in  com- 
parison with  Gentiles.  Which  hast, 
rather,  having,  the  form,  the  embodi- 
ment as  it  were,  of  knowledge  and  of 
the  truth  in  the  law.  Knoivledge — 
what  is  known  of  divine  things  and 
human  things.  Truth — moral  truth,  the 
highest  kind,  which  the  Jew  sought  in 
the  Mosaic  law.  Knowledge  and  truth 
were  embodied  and  typically  repre- 
sented in  the  law ;  but  they  are  essen- 
tially revealed  in  the  gospel  (John  i : 
17;  1" :  3).  The  woixl  translated  form  is 
only  found  elsewhere  in  the  New  Testa- 
ment in  2  Tim.  3  :  5.  May  not  the 
word  here,  as  there,  be  used  reproach- 
fully ?  As  the  proud  self-righteous  Jew 
held  the  law,  it  was  but  an  embodiment 
of  a  dead  system,  an  organic  structure 
without  life. 

21.  Thou  therefore  —introduces 
the  conclusion,  in  an  unusual  form,  of 
the  preceding  four  verses.  The  inter- 
rogative form  gives  point  and  vividness 
to  the  argument.  Thou  then  that  art 
teaching  another,  art  thou  not  teaching 
thyself  f  The  present  tense  expresses 
what  they  were  habitually  doing.  The 
inference  was :    If  you  are  what  you 


claim  to  be,  your  guilt  in  sinning  must 
be  proportionately  greater.  Thou  that 
art  preaching  or  heralding,  a  man 
should  not  steal,  dost  thou  steal  ? 

— art  thou  stealing  f  Paul  uses  striking 
and  extreme  examples  to  illustrate  his 
position,  and  yet  such  as  would  force 
itself  upon  the  Jewish  conscience. 
"  Grotius  on  the  text  proves  from  Jose- 
phus  that  some  of  the  Jewish  priests 
lived  by  rapine,  depriving  others  of 
their  due  share  of  the  tithes,  and  even 
suffering    them    to    perish    in  want " 

(Doddridge).       (compare  l  Sam.  2  :  13-16.) 

See  what  James  (5 :  i-e)  says  of  the  rich 
fraudulently  keeping  back  the  hire  of 
the  reaper ;  and  the  words  of  our  Lord 
regarding  the  rapacity  and  excess  of 
the  Pharisees  (Matt.  23 :  23-25). 

23.  Thou  that  art  saying  and  en- 
joining, a  man  should  not  commit 
adultery,  art  thou  committing  adul- 
tery? That  this  crime  was  common 
among  the  Jews  seems  evident  from  our 

Lord's    discourses     (M.att.  19  :  8,9;   23  :  15)  ; 

and  the  Talmudists  even  charge  adul- 
tery on  some  of  the  most  celebrated  rab- 
bins (James 4.  4).  Thou  that  abhor- 
rest  idols  and  their  contamination, 
turning  away  from  them  as  polluted 
and  detestable,  dost  thou  commit 
sacrilege,  or  i^ob  temples,  not  hesitat- 
ing to  plunder  their  shrines  and  sacred 
places.  The  question  has  arisen  whether 
Paul  refers  to  the  specific  crime  of 
temple  robbery  or  more  generally  to 
the  profane  abuse  of  sacred  places  and 
things.  He  probably  refers  primarily 
to  the  former  without  entirely  exclud- 
ing the  latter.  The  Sermon  on  the 
Mount  shows  that  even  definite  crimes 
extend  wider  and  deeper  than  the  mere 
outward  act  (Matt.  5: 21, 22).  That  Jews 
might  have  become  temple-robbers  ap- 
pears from  Acts  19  :  37  and  Josephus 
(Ant.,  Bk.  IV.,  8, 10).  They  were  forbid- 


48 


KOMANS 


[Cii.  II. 


23  rilege?  Thou  that  ymakrst  tliy  boast 
of  the  h\w,  through  breakiuir  ihe  hiw 

24  dishonourest  tliou  Cod  ?  For  the  name 
of  God  is  blasphemed  among  the  Gen- 
tiles through  you,  as  it  is  ^  written. 

25  a  For  circumcision  verily  protiteth.  if 
thou  keep  the  law  :  but  if  thou  be  a 
breaker  oi  the  law,  thy  circumcisiou  is 


23  dost  thou  rob  temples  ?  thou  that  glo- 
riest  in  law,  through  the  transgression 

2-1  of  the  law  dishonorest  thou  God  ?  For, 
the  name  of  God  is  blasphemed  among 
the  Gentiles  because  of  you,  as  it  is 
wriiten. 

25  For  circumcision  indeed  profits,  if 
thou  doest  the  law ;  but  if  thou  art  a 
transgressor  of  law,  thy  circumcision 


y  Ver.  17. 


z  2  Sam.  12  :  14. 


a  3  :  1,  2 ;  Deut.  .%  :  6 ;  Ga!.  5  :  3-6. 


den  to  take  the  gold  and  silver  ornaments 
of  idols  ( i>^ut.  - :  2.i).  As  they  did  not  re- 
gard heathen  temples  sacred,  and  these 
contained  many  things  of  great  value, 
it  is  altogether  proliable  that  they  often 
took  valuables  from  them.  They  shrank 
in  abhorrence  from  the  pollution  of 
idols,  but  neither  their  pollution  nor 
that  of  the  idol  temples  would  deter 
them  if  they  could  only  get  the  gold 
and  silver.  The  same  spirit  led  them 
to  make  the  house  of  God  a  den  of  rob- 
bers (Matt.  21 :  13)^  and  to  commit  the  sin 
of  robbing  God  by  withholding  from 
him  what  was  his  due  (Mai.  3 : 8, 9). 

23.  Thou  that  makest  thy  boast, 
or,  that  gloriest  in  the  law,  thnmgli  the 
transgression  o/the  law  dishonour- 
est thou  God  ?  Thus  showing  incon- 
sistency and  hypocrisy  in  their  con- 
temptuous treatment  of  the  true  God, 
the  author  and  giver  of  the  law. 
Meyer  regards  this  verse  as  the  answer 
of  the  four  preceding  questions,  and 
punctuated  it  as  such.  It  might  be  so 
taken.  But  the  climax  of  thought 
appears  better,  by  regarding  this  also 
as  a  question.  It  includes  all  the  pre- 
ceding questions  and  much  more. 
Notice  the  gradation:  Steal,  commit 
aduftcry,  robbing  temples  and  sacrilege, 
and  contemptuous  treatment  of  God. 
Again.st  thy  neighbor,  thyself,  things 
sacred,  God.     Similarly  Bengel. 

24.  For  connects  the  statement 
made  in  the  preceding  verse  witli  the 
quotation  here  given.  The  name  of 
God  is  blasphemed,  brought  into 
contempt  and  reviled,  amon&:  the 
Gentiles  through  you,  better,  on 
acroH)it  of  yoii,  l)ecause  of  your  wicked 
lives  and  immoralities.  Tiiey  would 
say  that  Jeliovah  was  corrupt  and  im- 
pure like  their  own  heathen  gods.  As 
it  is  written — as  true  now  as  when 
first  written.  This  comes  after  the  quo- 
tation, indicating  both  that  it  is  a  gen- 
eral quotation,  and  used  tlescriptively 
of  the  then  present  condition  of  things. 


It  is  better  to  take  it,  not  as  a  quotation 
of  any  particular  passage,  but  the  sul)- 
stance   of  several    passages   (i-^a.  52  :  5: 

Ezek.  36  :  20-23  ;  Neh.  5  :  9  ;  Mai.  1  :  12), 

25.  The  Jew  could  not  but  assent  to 
the  force  of  the  apostle's  reasoning, 
and  acknowledge  consequent  guilt,  but 
was  he  not  on  account  of  his  connection 
with  Abraham  and  circumcision  en- 
titled to  favor  and  certain  immunities 
from  the  strict  construction  of  the  law  ? 
This  was  the  ceremonial  distinction  to 
which  tlie  Jew  attached  the  most  im- 
portance. It  was  a  common  opinion 
among  the  Jews  that  no  circumcised 
man  would  go  to  hell.  Paul  therefore 
proceeds  to  show  that  even  this  could 
not  save  the  Jewish  sinner.  For  I 
grant  that  circumcision  indeed  pro- 
fiteth,  if  thou  keep,  or  doest,  the 
law,  if  thou  habitually  do  the  require- 
ments of  the  law.  (See  on  ver.  13.)  Cir- 
cumcision  was  indeed  an  advantage 
to  the  Jew  if  he  were  a  good  man  ;  it 
was  profitable  to  him  spiritually  to  be 
thus  connected  with  God's  chosen 
people,  to  be  the  first  to  whom  Christ 
and  the  gospel  should  be  presented 
(1  :  16)  ;  it  gave  him  special  advantages 
for  becoming  a  Christian,  and  if  his 
obedience  were  perfect  he  would  be  en- 
titled to  all  the  blessings  promised  l)y 
the  law.  But  if  thou  be  a  breaker, 
or  transgressor,  of  the  law,  thy  cir« 
cumcision  is  made,  or  h((s  become. 
uncircumcision.  As  a  sign  of  a 
covenant  it  was  of  value  only  as  the 
covenant  was  kept ;  but  through  a  vio- 
lation of  tlie  covenant  circumcision  l>e- 
comes  in  effect  uncircumcision  ;  the 
Jew  comes  into  the  same  condition  nio^ 
ally  as  the  CJentile.  As  a  mere  rite  it 
had  no  merit.  It  might  indicate  a 
righteousness  l)y  faith  in  the  lieart,  on 
the  promi.se  of  God  to  the  heirs  by  faitli 
(4:ii-i.t).  But  Paid  had  not  reached 
these  points  in  his  discussion. 

26.  Paul  draws  a  logical  inference 
from  the    statement  just    made.      Jf, 


Ch.  II.] 


ROMANS 


49 


26  made  uncircumcision.  Therefore  ^it 
the  uncircumcision  keep  the  righteous- 
ness of  the  law,  shall  not  his  uncircvun- 
cision  be  counted    for   circumcision? 

27  And  shall  not  uncircumcision  which  is 
by  nature,  if  it  fulfil  the  law,  •=  judge 
thee,  who  '^  by  the  letter  and  circumci- 

28  sion  dost  transgress  the  law  ?  For  <^  he  is 
not  a  Jew,  f  which  is  one  outwardly ; 
neither  is  that  circumcision,  which  is 

29  outward  in  the  flesh ;  but  he  is  a  Jew, 
which  is  one  inwardly  ;  and  s  circum- 
cision is  that  of  the  heart,  •»  in  the  spirit, 
and  not  in  the  letter ;  i  whose  praise  is 
not  of  men,  but  of  God. 


26  has  become  uncircumcision.  If  then 
the  uncircumcision  keep  the  require- 
ments of  the  law,  shall  not  his  uncir- 
cumcision be  reckoned  for  circumci- 

27  sion  ?  And  shall  not  the  uncircumcision 
that  is  by  nature,  if  it  fulfils  the  law. 
judge  thee,  who  with  the  letter  and 
circumcision  art  a  transgressor  of  law  ? 

28  For  he  is  not  a  Jew,  who  is  one  out- 
wardly ;    nor    is    that    circumcision, 

29  which*  is  outward  in  the  flesh.  But  he 
is  a  Jew,  who  is  one  inwardly ;  and 
circumcision  is  that  of  the  heart,  in 
spirit  not  in  letter ;  whose  praise  is 
not  from  men,  but  from  God. 


6  Isa.  56  :  6,  7  ;  Matt.  8  :  11,  12  :  Acts  10  :  34,  35 ;  1  Cor.  7  :  18,  19.         c  Matt.  12  :  41,  42.        d  7  :  6. 

.?  9  :  6-8 ;  Matt.  3:9;  Gal.  6  :  15.  /  Matt.  23  :  25-28.  g  Deut.  10  :  16 ;  30  :  6 ;  Phil.  3:3;  Col.  2  :  11. 

A  7  :  6 ;  Johu  3:5-8:2  Cor.  3:6.  t  1  Sam.  16  :  7  ;  1  Cor.  4  :  5  ;  2  Cor.  10  :  18. 


therefore,  by  parity  of  reason,  the  un- 
circumcision keep  the  right- 
eousness, the  things  accounted  right, 
that  is,  the  requirements  of  the  law 

(seeonl  :  17  (5)),    shall    UOt    hiS    UUCir- 

cumcision  be  accounted,  or  be  reck- 
oned, for  circumcision  ?  A  fine  illus- 
tration of  the  phraseology  of  4  :  3  ;  Gal. 
3  :  6.  The  moral  requirements  of  the 
law  are  here  meant.  In  such  a  case 
would  not  the  Gentile  be  treated  as 
favorably  by  God  as  the  Jew  ?  ( Compare 
Acts  10 :  35.)  The  Jcw  could  hardly  deny 
the  conclusion. 

27.  This  verse  can  be  punctuated  as 
a  question  or  as  a  period.  Each  is  sup- 
ported by  eminent  authorities.  The 
latter  regards  this  as  an  answer  to  the  I 
preceding  question,  the  affirmative  j 
being  self-evident:  And  the  uncircum- 
cision by  nature,  etc.  The  interroga- 
tive form  naturally  follows  the  pre- 
ceding question  and  gives  a  certain 
vivacity  and  force,  and  is  preferred  in 
these  notes.  And  shall  not  the  un- 
circumcision, which  is  by  na- 
ture— occasioned  by  the  circumstances 
of  birth,  a  Gentile.  Judge,  condemn, 
thee  (Mat.  12 :  41).  Who  by  the  let- 
ter, rather,  loho  with  a  written  law,  and 
circumcision,  descriptive  of  his  state 
or  condition  in  contrast  to  the  Gentile ; 
who  possessing  these,  and  impliedly  in 
spite  of  them,  dost  transgress  the 

law  (l  Sam.  15  :  22  ;  Matt.  12  :  42.    See  ver.  14, 15) . 

28.  This  verse  and  the  next  are  ex- 
planatory and  confirmatory  of  the  pre- 
ceding two  ver-ses.  They  also  give  us  a 
beautiful  specimen  of  Paul's  condensed 
and  vigorous  style.  For  he  is  not  a 
Jew,  a  genuine  Jew,  a  true  child  of 
God,  which  is  one  outwardly — one 


in  mere  form  and  outward  show.  Nor 
is  that  circumcision  truly,  which 
is  outward  in  the  flesh — this  is  not 
the  true  circumcision  which  indicates 
one  to  be  beloved  of  God.  Mere  out- 
ward religion  and  forms  are  denounced 
in  the  Old  Testament  (i^a.  29  :  13). 

29.  Having  made  the  statement 
negatively  (ver.  28),  he  now  makes  it 
affirmatively.  The  former  being  ac- 
cepted as  true,  the  latter  must  be  also 
accepted.  But  he  is  a  true  and  genuine 
Jew,  which  is  one  iuAvardly,  in 
the  hidden  parts,  in  the  soul  (ps.  51 : 6) ; 
and  circumcision  is  that  of  the 
heart,  or  and  there  is  a  circumcision  of 
the  heart.  "Circumcise  therefore  the 
foreskin  of  your  heart"  (oeut.  10  :  le). 
"And  the  Lord  thy  God  will  cir- 
cumcise thy  heart"  '(Deut.  30  :  6).  In 
the  spirit — in  the  spiritual  nature 
effecting  a  purification  of  it,  instead  of 
in  the  flesh  (ver.  28).  Compare  what 
is  said  elsewhere  in  Scripture  of  the  un- 
circumcised    in    heart   (Lev.  26  :  41 ;  Jer. 

9  :  26;    Ezek.    44  :  9  :    Acts  7  :  51 ).      SomC  refer 

this  to  the  Holy  Spirit.  This  circum- 
cision is,  of  course,  effected  by  the  Holy 
Spirit,  but  it  is  performed  upon  the 
spiritual  nature  of  man.  Not  in  the 
letter — not  in  the  literal  observance  of 
mere  rites  (2  cor.  3:6).  Whose  praise 
is  not  of  men — that  is,  of  the  true 
Jew  (John  1:47).  The  truly  pious  does 
not  thus  seek  honor  from  men,  but 
rather  of  God.  A  rebuke  to  Jew- 
ish   pride    and  vain-glory    (John  5:  44: 

Gal.  6  :  12). 

The  above  views  would  be  well  under- 
stood by  the  more  pious  and  spiritually 
enlightened  Jews,  who  looked  beyond 
the  letter  of  the  law  to  its  deeper  and 


50 


ROMANS 


[Ch.  II. 


spiritual  meaning  (Mitau  6  :  6-8).  See 
the  scribe's  answer  to  Jesus  in  Mark 
12:32-34.  "Tlie  Jew  consists  in  the 
innermost  parts  of  tlie  heart,"  is  quoted 
from  the  Talmud.  Paul  therefore  ap- 
peals to  the  conscience  on  the  ground 
of  well-known  and  admitted  truths; 
and  shows  that  the  Jew  as  wtII  as  the 
Gentile  was  inexcusably  guilty,  that  he 
could  hope  nothing  from  external  ob- 
servances either  in  obtaining  salva- 
tion or  in  exemption  from  condemna- 
tion, and  hence  needed  tlie  righteous- 
ness of  God  (vor.  1  :  17). 

Practical  Remarks. 

1.  The  self-righteous,  who  are  generally 
censorious  and  hypocrites,  are  inexcus- 
able and  self-condemned  (ver.  1 ;  Matt.  23  : 
23  ;  29-31 ;  Luke  18  :  9-14). 

2.  God  is  just ;  without  partiality  on  the 
one  hand,  or  prejudice  on  the  other 
(ver.  2  ;  Ps.  89  :  14  ;  Isa.  45  :  21). 

3.  The  refuges  of  a  deceived  and  de- 
ceitful heart  will  fail  men  at  last  (ver. 
3:  Isa.  28:  17;  44  :  20). 

4.  God's  goodness  is  despised  and  per- 
verted by  any  who  hope  thereby  to  es- 
cape just  punishment  (ver.  4:10:21  :  Ps. 
78:36-41,  61). 

5.  The  goodness  of  God  is  designed  to 
lead  sinners  to  repentance,  but  if  it  fails 
the  fault  is  their  own  (ver.  4  ;  Matt.  23  :  37  : 
John  5  :  40). 

6.  If  God's  goodness  does  not  soften,  it 
will  harden  the  heart  and  aggravate  the 
guilt  (ver.   5  ;  Eccl.  8:11:  2  Peter  3  : 3-7). 

7.  The  day  of  judgment  will  be  to  the 
finally  impenitent  a  day  of  wrath  and 
woe  (Ver.  5  ,  Rev.  6 :  17 ;  Matt.  25  :  41-43). 

8.  The  retributions  and  rewards  of  the 
judgment  will  be  according  to  those 
works  which  are  an  index  of  the  char- 
acter and  life  (ver.  6-8 ;  Prov.  24  :  12 ;  Jer. 
32:19;  Matt.  2-5  :  14-29). 

9.  The  truly  righteous  are  indicated  by 
their  perseverance  in  well-doing  and  in 
seeking  heavenly  things  (ver.  7 ;  Rev.  2  : 
10;  Heb.  10:38,  :39). 

10.  The  wicked  are  rebellious  toward 
God,  disobedient  to  the  truth,  and  Avork- 
ers  of  evil  (ver.  8,  9 ;  Isa.  1:2;  2  Thess. 
1:8). 

11.  Whether  Jew  or  Gentile,  Christian 
or  heathen,  none  will  be  saved  but 
the  truly  good ;   none  lost  but  the  truly 


wicked  (ver.  6-10;  2  Thess.  1:6-9;  1  Peter 
4  :  17,  18). 

12.  The  heathen  are  in  a  perishing  con- 
dition and  need  the  salvation  offered  in 
the  gospel  (ver.  12;  Jer.  10  :  25). 

13.  Nothing  short  of  perfect  obedience 
can  satisfy  the  claims  of  the  law  (ver.  13 ; 
James  2  :  10). 

14.  The  heathen  are  not  to  be  judged 
by  a  law  they  never  had,  but  by  that 
standard  revealed  in  the  works  of  crea- 
tion and  to  their  own  reason  and  con- 
science (ver.  14,  15;  1  :  20:  Isa.  40  :  21-26). 

15.  There  is  in  every  man  that  which 
accuses  and  excuses,  call  it  what  Ave  may, 
which  is  not  the  result  of  education,  since 
it  can  itself  be  educated  (ver.  15;  9:  1; 
13:5;  2  Cor.  4:2). 

J  6.  The  fact  that  the  secrets  of  the  heart 
are  to  be  manifested  and  that  Jesus  Christ 
is  to  be- the  Judge,  invests  the  judgment 
with  an  awful  character  (ver.  16  ;  1  Cor.  4  : 
5;  Matt.  10:26,  28). 

17.  Character  and  conduct,  and  not  out- 
ward professions,  are  the  tests  before  God 
now,  and  Avill  be  at  the  judgment  (ver. 
17 ;  Matt.  7  :  21,  22 ;  1  Sam.  16  :  7). 

18.  Boasting  instead  of  gratitude,  de- 
spising others  instead  of  wishing  to  save 
them,  are  evidences  of  formalism  and 
self-righteousness  (ver.  17-20;  Luke  18  :  9). 

19.  Neither  the  knowledge  of  the  truth, 
nor  teaching  the  truth,  but  doing  and 
keeping  the  truth,  is  what  God  requires 
(A^er.  18-20 :  Micah  6:8:  John  13  :  17). 

20.  Back  of  a  form  of  knoAvledge  and 
truth  there  is  a  spiritual  discernment  and 
life  (ver.  20 ;  2  Tim.  3:5:  1  Cor.  2  :  14). 

21.  We  should  illustrate  godly  teaching 
by  godly  living  (ver.  21 :  Matt.  23  :  3). 

22.  A  man's  life  and  practice  do  more 
than  his  Avords  to  honor  or  disgrace  relig- 
ion (ver.  22,  23 ;  Matt.  5  :  16 ;  15  :  8,  9,  14). 

23.  The  inconsistent  lives  of  many  pro- 
fessed Christians  aflford  the  strongest  ar- 
guments to  infidelity  and  the  greatest 
cause  of  reproach  of  religion  among  un- 
believers (A'er.  23.  24  :  Neh.  5:9). 

24.  No  religious  rite  is  of  profit  unless  it 
tends  to  produce  holiness  of  heart  and 
life  (ver,  25;  Titus  1  :  16;  Isa.  1  :  11-16). 

25.  OutAvard  ordinances  haA'e  their  place 
and  value,  but  dependence  on  them  for 
salvation  Avill  result  in  certain  ruin  (ver. 
26,  27;  Gal.  5:6;  6:  15). 


Ch.  III.] 


ROMANS 


51 


3       kWHAT   advantage   then   hath  the 
Jew ;  or  what  profit  is  there  of  circum- 

2  cision  ?  Much  every  way  :  chiefly,  be- 
cause that  1  unto  them  were  committed 

3  the  oracles  of  God.  For  what  if  some 
did  not  believe  ;  ™  shall  their  unbelief 
make  the  faith  of  God  without  effect? 


3       WHAT  then  is  the  advantage  of  the 
Jew  ?    Or  what  is  the  profit  of  circum- 

2  cision?     Much  every   way;    first,  in- 
deed, that  they  were  intrusted  with  the 

3  oracles  of  God.    For  what  if  some  dis- 
believed ?    Shall  their  disbelief  make 

4  void  the  faithfulness  of  God  ?    Far  be 


J  2  :  18  ;  9  :  4  :  Ueut.  4:7,8;  Acts  7  :  38. 


w  9  :  6;  2  Tim.  2  :  13. 


26.  The  essence  of  religion  is  not  in  any  j 
ritual,  but  in  the  loving  service  of   an 
obedient  heart  (ver.  26-28  ;  14  :  17  :  1  Tim.  : 
1:5).  I 

27.  Spiritual  religion  is  of  the  first  im- 
portance, and  will  manifest  itself  neces- 
sarily in  outward  religion  (ver.  27 ;  10  : 
9,  10). 

28.  The  greatest  boon  of  a  man  of  God 
is  a  right  heart,  and  the  highest  honor 
the  praise  that  cometh  from  God  (ver.  28  ; 
John  5:  44;  8:  .54). 

CHAPTER  III. 

In  this  chapter  Paul  completes  his 
argument  begun  with  1  :  18,  showing 
that  Jews  and  Gentiles  are  alike  under 
sin.  He  then  ( ver.  21 )  proceeds  to  exhibit 
and  discuss  the  doctrine  of  salvation  by 
Christ,  in  whom  there  is  revealed  a 
righteousness  from  God  to  be  received 
through  faith,  not  earned  by  works. 

1-20.  Conclusion  of  the  dis- 
cussion  PEOYING    THAT    JEWS    AND 

Gentiles  are  alike  sinners  and 
CONDEMNED,  and  hence  in  need  of 
God's  righteousness.  The  apostle  an- 
swers certain  objections  which  might 
be  brought  against  the  preceding  view : 
First,  That  it  takes  away  from  God's 
chosen  people  all  their  advantages  over 
Gentiles.  Second,  That  it  makes  God 
unfaithful  to  his  holy  covenant.  Third, 
That  God  cannot  justly  inflict  punish- 
ment upon  his  chosen  people,  since 
their  sinfulness  redounds  to  his  glory 
(ver.  1-8).  He  then  resumes  his  argu- 
ment and  proves  from  Scripture  the 
universal  sinfulness  of  men,  both  Jews 
and  Gentiles. 

1.  VVhat  then,  in  view  of  what  he 
had  said  regarding  Jews  and  Gentiles, 
circumcision  and  uncircunicision,  is  the 
advantage,  or  superiority,  of  the 
Jew  ?     Or,  changing  the  question  and 

{putting  it  in  a  different  and  more  spe- 
cific form,  IMiat  is  the  profit,  or  benefit 
of  circumcision?  These  questions 
would  naturally  arise  in  the  mind  of  a 
Jew,  and  doubtless  had  been  met  and 


answered  in  Paul's  own  experience. 
He  had  admitted  that  circumcision  did 
profit  (2:  23).  But  how?  To  put  Jew 
and  Gentile  both  under  condemna- 
tion and  on  a  level  before  God  was 
offensive  to  Jewish  pride.  The  objec- 
tion that  would  at  once  arise  he  there- 
fore asks  and  answers. 

2.  Much  every  way — however  you 
may  look  at  it.  This  he  admits  is 
strictly  true  and  needs  no  abatement. 
But  it  makes  no  difference  in  regard  to 
the  essential  point  of  his  argument. 
Chiefly — literally.  First  indeed,  used 
absolutely  as  in  1  :  8,  meaning.  First 
of  all,  as  much  as  to  say,  I  need  men- 
tion this  only.  There  is  no  probability 
that  Paul  thought  of  enumerating  other 
points.  He,  however,  specifies  some 
other  advantages  in  9  :  4,  5.  He  also 
implied  certain  advantages  in  2  :  17-20 ; 
and  discusses  circumcision  somewhat  in 
4  :  1  ff.  For  first  of  all,  they  had  this 
advantage,  in  which  the  Jew  especially 
gloried,  that  they  were  entrusted  with  the 
oracles  of  God — the  diyine  ictterances 
of  his  word ;  the  commands  of  the  Mo- 
saic law  and  especially  the  Messianic 
promises,  as  is  evident  from  the  next 

verse  (Heb.  5  :  12  ;  1  Peter  4  :  11 ;  Acts  7  :  38,  ou 
which  compare  note) , 

3.  This  verse  is  differently  punc- 
tuated by  different  critical  editors,  with- 
out substantially  altering  the  sense. 
That  used  in  the  Common,  Revised, 
and  Bible  Union  versions  is  preferred 
here.  For  what,  introduces  a  vigor- 
ous question,  implying  that  nothing 
could  be  said  to  the  contrary.  For 
what  if  some  did  not  believe? 
rather,  if  some  disbelieved ;  positively 
and  actively  exercised  their  unbelief  in, 
and  hence  their  rejection  of,  the  prom- 
ises contained  in  the  oracles  of  Go<l 
(ver.  2).  Shall  their  unbelief,  better, 
their  disbelief,  make  the  faith,  rather, 
the  faithfulness  or  fidelity  (tuus  2 :  lo)  of 
God  of  none  effect? — make  it  inop- 
erative and  useless  in  fulfilling  his 
promises  to  his  chosen  people?  The 
form  of  the  question  in  the  original  de- 


52 


ROMANS 


[Ch.  III. 


4  God  forbid :  yea,  let  "God  be  true,  but 
"every  man  a  liar;  as  it  is  written, 
That  thou  mightest  be  justified  in  thy 
sayings,  and  mightest  overcome  when 

5  thou  art  judged.  But  Pif  our  unright- 
eousness commend  the  righteousness 
of  God,  what  shall  we  say?  q/sGod 
unrighteous   who  taketh  vengeance? 

6  ('I  speak  as  a  man)  God  forbid:   for 


it.    But  let  God  be  true,  and  every  man 
a  liar,  as  it  is  written, 
That  thou  may  est  be  justified  in  thy 

words, 

And  mayest  overcome  when  thou  art 

judged. 

a     But  if  our  unrighteousness  commends 

God's  righteousness,    what   shall   we 

say?     Is  God  unrighteous  who  visits 

6  wrath?    (I  speak  as  a  man.)    Far  be 


n   See  refs.  Num.  23  :  19  :  Deut.  32  :  4  ;  John  3  :  33. 
q   Gen.  18  :  25. 


0  Ps.  62  :9;  116  :  11. 

r  6  :  19;  Gal.  3  :  1,5. 


p  Ver.  25,  26  :  5  :  8,  20,  21. 


mands  a  negative  answer.  Their  dis- 
believing rejection  of  the  Messiah  does 
not  show  that  God  is  unfaithful  to  his 
promises  or  to  his  covenant  (9:6fif.). 
They  surely,  on  their  part,  had  broken 
their  covenant  obligations.  Some  such 
objections  as  these  would  naturally 
arise  in  the  Jewish  mind.  What  were 
the  Scriptures  with  all  their  promises 
of  the  Messiah  to  the  Jews,  if  when  he 
came  they  for  the  most  part  rejected 
him  ?  Does  not  this  imply  in  some  way 
unfaithfulness  on  the  part  of  God  to 
his  holy  covenant?  Or  that  he  has 
been  thwarted  in  fulfilling  his  cove- 
nant? The  answer  is  given  in  the 
next  verse. 

4.  But  even  the  thought  of  question- 
ing the  faithfulness  of  God  is  repulsive. 
God  forbid?  Far  be  it !  Away  the 
thought!  The  translation  of  this  ex- 
clamation is  unfortunate,  since  the 
name  of  God  does  not  occur  in  the  orig- 
inal, and  its  literal  translation  is,  Let  it 
not  be — named  or  thought  of.  It  occurs 
thirteen  times  in  Paul's  Epistles  and  in 
Luke  20  :  16.  It  generally  follows  a 
question,  as  here,  implying  a  negative 
answer.  It  prepares  the  w^ay  for  a 
strong  assertion  of  God's  prerogative  as 
the  God  of  truth:  Yea,  better.  But, 
rather  tlian  harbor  such  a  thought  let 
God  be  true,  be  found  true,  in  his 
words  and  faithful  to  his  promises,  and 
acknowledged  as  such,  and  every 
man  be  found  a  liar.  Let  God  be 
true  though  all  el.se  l)e  false.  Compare, 
the  similar  thought  in  2  Tim.  2  :  13. 
As  it  is  Avritten,  in  Ps.  51  :  4.  The 
quotation  is  from  the  Septuagint  ver- 
sion, and  is  .sufficiently  true  to  the  He- 
brew to  answer  Paul's  purpose.  That 
thou  mig;htest  be  justified — that 
thou  mayest  be  shown  to  be  righteous  in 
thy  words — actually  so  of  course  in 
God's  case.    ( i :  n  (3).)   And  mightest 


(mayest)  overcome  when  thou  art 
judged,  or  when  thou  comest  into  judg- 
ment. The  idea  is,  that  God  is  right- 
eous in  all  his  doings,  and  will  most 
certainly  come  off  victorious  over  any 
who  may  enter  into  judgment  with  him. 
How  great  then  the  folly  of  arraigning 
the  conduct  of  God ! 

5.  At  this  point  an  objection  faces 
the  apostle,  one  which  he  had  doubtless 
felt  in  his  own  experience,  and  which 
was  perfectly  suited  to  the  arrogant  and 
self-righteous  Jew,  and  could  be  made 
a  pretext  for  every  wicked  indulgence : 
If  according  to  the  Scripture  just 
quoted,  the  sinfulness  of  God's  people 
renders  conspicuous  God's  righteous- 
ness and  redounds  to  his  glory,  how  can 
he  therefore  justly  inflict  punishment  ? 
Paul  therefore  asks.  But  if  our  un- 
righteousness commends,  or  shows 
forth,  renders  conspicuous,  the  right- 
eousness of  God,  the  righteousness 
or  holiness  of  his  divine  character 
(note.i  :i7(2)),  what  shall  we  say? 
Are  we  to  say  or  infer  that  God  is  un- 
righteous in  inflicting  punishment  ?  The 
question.  What  shall  we  sayf  was  after 
the  manner  of  Jewish  teachers,  and  oc- 
curs seven  times  in  this  Epistle,  and  no- 
where else  in  Paul's  writings  (4 :  i ;  e  :  i : 

7  :  7;  8:31;  9:  U,  30).      Shall     WC     Say:     Is 

God  unrighteous  Avho  taketh 
vengeance?  who  lisits  wrath  f  The 
word  for  vengeance  is  that  rendered 
wrath  in  1  :  18 ;  2:5.  The  form  of  the 
question  demands  a  negative  answer. 
But  Paul  would  not  utter  such  an  im- 
pious sentiment  without  a  form  of  an 
apology.  And  so  he  adds,  I  speak 
as  a  man,  after  the  manner  of  men,  as 
men  speak;  here,  as  such  impiety  leads 
men  to  feel  and  speak. 

6.  God  forbid.  By  no  means. 
Away  the  thought !  This  negative  as- 
sertion is  proved  in  this  and  the  next 


Ch.  III.] 


ROMANS 


53 


then  show  shall  God  judge  the  world ? 

7  For  if  the  truth  of  Grod  hath  more 
abounded  through  my  lie  unto  his 
glory  ;  twhy  yet  am  I  also  judged  as  a 

8  sinner?  And  not  rather,  (as  we  be  slan- 
derously reported,  and  as  some  affirm 
that  we'say, )  "  Let  us  do  evil,  that  good 
ma.'  come  ?     Whose  damnation  is  just. 

9  What  then  ?  ^  Are  we  better  than  they  f 
No,  in  no  wise :  for  y  we  have  before 


it!    For  then  how  shall  Grod  judge  the 

7  world  ?  For  if  the  truth  of  God, 
through  my  lie,  abounded  unto  his 
glory,  why  am  I  also  still  judged  as  a 

8  sinner?  And  why  should  we  not  (as 
we  are  slanderously  reported,  and  as 
some  affirm  that  we  say,)  do  evil,  that 
good  may  come?  wHose  condemna- 
tion is  just. 

9  What  then  ?    Are  we  better  ?   No,  in 


Ps.  9  :  I 


t  9  :  19,  20. 


X  Ver.  22,  23 ;  1  Cor.  4  :  7. 


y  1  :  18-32  ;  chap.  2. 


two  verses.  For  then — in  that  case, 
how  shall  God  judge  the  world  ? 

He  could  not  judge  at  all,  since  every 
man  might  escape  punishment  on  the 
same  ground.  The  ivorld  is  all  man- 
kind ;  not  limited  to  Gentiles  as  some 
have  maintained.  Some  suppose  that 
Paul  here  assumes  the  righteousness  of 
God  as  a  judge  to  be  a  self-evident 
truth,  which  must  be  admitted  by  all 
(Gen.  18:25) ;  aiid  that  to  admit  God  to 
be  unrighteous  would  incapacitate  him 
for  the  office  of  judge  of  the  world. 
The  former  view  I  regard  as  better 
suited  to  the  connection.  The  argu- 
ment appears  to  be  this  :  If  God  cannot 
punish  sinful  Jews,  then  (ver.  6)  he  can- 
not judge  the  world,  for  (ver.  7)  every 
one  might  say,  God  has  been  glorified 
and  his  truth  made  conspicuous  by  my 
sinful  conduct.  Why  then  am  I  con- 
demned as  a  sinner  and  not  exempted 
from  punishment?  And  why  (ver.  8) 
should  we  not  adopt  the  sentiment 
slanderously  ascribed  to  us,  etc.  ? 

7,  This  verse  applies  still  further  the 
principle  stated  in  ver.  5,  and  naturally 
carries  on  the  argument  begun  in  ver. 
6.  For  if  the  truth  of  God,  his 
moral  truth,  righteousness,  holiness. 
Through  my  lie,  that  falsity  by 
which  man  by  sinning  breaks  faith 
with  God.  Here  it  is  equivalent  to  im- 
morality, wickedness.  Hath  more 
abounded — more  exactly,  abounded 
Kiifo  his  glory,  making  his  truthfulness 
more  conspicuous.  Why  yet  am  I — 
why  am  /  also  still  Judged  and  con- 
demned as  a  sinner  ?  In  this  verse 
the  thought  naturally  passes  to  the 
Gentile,  whom  the  Jew  usually  desig- 
nated a  sinner.  Thus  by  the  false  prin- 
ciple of  ver.  0  not  only  Jews  but  all 
sinners  might  escape  punishment. 
Some  of  the  oldest  manuscripts  begin 
this  verse  with  But  instead  of  For.  In 
that  case  the  word  rendered  But  can  be 
regarded  as  eontinuative,  and  rendered 


And.  It  thus  indicates  the  contin- 
uance of  the  argument  and  the  amplifi- 
cation of  ver.  5.  But  there  are  strong 
reasons  for  retaining  the  reading  For. 

8.  And  not  rather — better.  And 
why  shoiild  tee  not  (as  we  he  slan- 
derously, blasphemously,  reported, 
and  as  some  affirm  we  say,)  Let 
us  do  evil,  that^  good  may^  come? 
This  sentiment  and  impious  slander, 
Paul  does  not  stop  to  refute.  Its  bare 
statement  was  its  own  refutation.  The 
form  of  the  question  shows  that  Paul 
regarded  it  as  untrue  and  the  statement 
basely  false.  He  only  adds.  Whose 
damnation,  rather,  condemnation,  is 
just ;  that  is,  those  who  follow  this 
principle.  He  strongly  denounces  it  as 
subversive  of  all  morality  and  its  per- 
petrators as  deservedly  condemned. 
Thus  he  repels  the  slander  on  the  one 
hand  and  condemns  the  slanderers  on 
the  other. 

In  reviewing  ver.  1-8,  it  appears  evi- 
dent that  Paul  does  not  introduce  an  ob- 
jector into  his  discourse,  but  carries  on 
the  argument  in  his  own  person,  meet- 
ing objection  which  he  sees  would  arise. 
An  objector  would  have  put  his  ques- 
tions in  a  form  looking  for  an  affirma- 
tive answer,  and  not  a  negative  one,  as 
in  ver.  3,  5,  7. 

9.  What  then? — what  conclusion 
shall  we  come  to  in  regard  to  our  con- 
dition as  Jews?  Are  we  better — 
than  they,  the  Gentiles.  Meyer  and  a 
few  others  translate.  Have  ice  any  ex- 
cuse or  defense  ?  that  is,  to  make  before 
a  just  judge.  But  this  is  not  well  sus- 
tained, and  is  not  followed  by  most 
leading  commentators.  "The  transla- 
tion of  the  English  revisers.  Are  xoe  in 
worse  condition  than  they,  is  far  re- 
moved from  the  ordinary  meaning  of 
the  word"  (BoiSE).  Are  we  better  f  is 
the  most  natural  rendering,  and  one 
which  the  context  demands.  No,  in 
no  wise — not  at  all,  an  emphatic  de- 


54 


ROMANS 


[Ch.  III. 


proved  both  Jews  and  Gentiles,  that 

10  » they  are  all  under  sin  ;  as  it  is  written, 
a  There  is  none  righteous,  no,  not  one: 

11  there  is  none  that  understandeth,  there 

12  is  none  that  seeketh  after  God.  They 
are  all  gone  out  of  the  way,  they  are 
together  become  unprofitable  ;  there  is 
none    that   doeth  good,   no,  not  one. 

13  Their  throat  is  an  open  sepulchre  ;  with 
their  tongues  they  have  used  deceit ; 
the  poison  of  asps  is  under  their  lips  : 

14  whose  mouth  is    full  of  cursing  and 

15  bitterness :    •'their    feet   are   swift    to 
lii  shed  blood  :    destruction  and    miser>' 

17  are  in  their  ways:   and  ^the  way  of 

18  peace  have  they  not  known :  there  is 
no  fear  of  God  before  their  eyes. 


no  wise ;  for  we  before  charged,  that 
both  Jews  and  Greeks  are  all  under 

10  sin.    As  it  is  written, 

I'here  is  none  righteous,  no,  not  one  ; 

11  There  is  none  that  understands, 
There  is  none  that  seeks  after  God  ; 

12  They  are  all  gone  out  of  the  way, 

they  are  together  become  unprofit- 
able ; 

There  is  none  that  does  good,  there  is 
not  so  much  as  one  ; 
1:^      Their  throat  is  an  open  sepulchre  : 

With  their  tongues  thuy  have  used 
deceit ; 

The  iK)ison  of    asps  is  under  their 
lips : 

14  Whose  mouth  is  full  of  cursing  and 

bitterness ; 

15  Their  feet  are  swift  to  shed  blood  ; 

16  Destruction  and  misery  are  in  their 

ways ; 

17  And  the  way  of  peace  they  have  not 

known ; 

18  There  is  no  fear  of  God  before  their 

eyes. 


z  Ver.  23 ;  Gal.  3  :  22, 


a  Ps.  53  :  1 ;  Eph.  2:1-3;  1  John  1  :  8-10. 


b  Prov.  1  :  16. 


c  Isa.  57  :  21. 


nial.  The  Jews  had  the  advantage  of 
the  Gentiles  in  respect  to  privilege 
(ver.  2) J  but  not  ill  regard  to  acceptance 
with  God.  For  we  have  before 
proved,  rather,  for  ice  have  before  made 
the  eharge,  in  presenting  the  proof  of 
it,  thathoth  Jews  (2  :  1-24)  and  Gen- 
tiles (i:is-32)  are  all  under  sin- 
under  the  power  and  slavery  of  sin 
(6: 16;  7 :  24;  Gal. 3: 22).  They  wcre  as  a 
consequence  exposed  to  condemnation. 
In  this  great,  essential  respect  both 
Jews  and  Gentiles  were  alike. 

10-18.  The  discussion  brings  the 
apostle  back  to  his  position  tliat  all  are 
sinners.  He  had  argued  this  from  the 
general  degeneracy  of  the  race  and  the 
universal  downward  sinful  tendency  of 
both  Jew  and  Gentile.  He  now  turns 
to  tlie  Scripture  proof  that  Jews  as  well 
as  Gentiles  are  under  sin,  and  that  in 
this  respect  the  former  have  no  advan- 
tage over  the  latter.  The  quotations 
apply  especially  to  the  Jews  (ver.  19)  al- 
though not  exchisively.  Tliey  are  quo- 
ted freely,  for  the  most  part,  from  the 
Septuagint  version.  As  it  is  written. 
Ver.  10  11,  and  12  are  from  Ps,  14: 
1-3,  Tnere  is  here  a  general  reference 
to  all  men,  showing  the  nvirersal  .<?/»- 
fuhiess  and  (•orru])tion  of  mankind. 
None  that  understandeth.  It  is 
the  part  of  true  wisdom  to  seek  offer 
God.  In  dej)arting  from  (Jod  they  have 
all  become  unprofitable,    useless. 


( Compare  1 :  28-31).  The  unlvcrsal  prev- 
alence of  the  sins  of  the  tongue  is  pre- 
sented in  ver,  13,  14.  The  first  two 
clauses  of  ver,  13  are  from  Ps.  5  :  9, 
the  last  clause  from  Ps.  140  :  3,  Ver. 
14  is  from  Ps.  10  :  7.  Their  throat 
is  an  open  sepulchre— st  a  nd  i  ng 
ready  to  swallow  up  or  to  send  forth  its 
corruptive  influence.  They  have 
used,  they  urreA\\(\.iXYensirig,  Aeceit — 
with  habitual  hypocrisy.  The  poison 
of  asps — a  small  and  venomous  serpent 
whose  bite  is  very  fatal,  representing 
slandering,  and  backbiting,  while  per- 
haps professing  friendship.  Full  of 
cursing — imprecations  and  malignant 
utterances.  Bitterness  —  hateful 
speech.  In  ver,  15-17  are  recounted 
their  wicked  deeds,  sins  of  violence. 
The  quotation  is  from  Isa.  59  :  7,  8, 
Swift,  quick,  to  shed  blood— com- 
mitting murder  on  the  slightest  provo- 
cation.  They  carry  destruction, 
ruin,  and  consequent  misery  wher- 
ever they  go.  And  in  opposition  to 
this  way  which  leads  to  Avretchcdness, 
they  have  not  known  the  way  of 
peace,  which  leads  to  peace,  a  course 
of  life  promoting  harmony.  In  ver,  18 
is  presented  the  su>nre  of  this  universal 
wickedness.  Quoted  from  Ps,  36  :  1. 
There  is  no  fear,  no  reverence,  of 
C»od — no  respect  for  his  authority,  none 
which  leads  them  to  love  and  ohey 
him,  and  would  have  preserved  them 


Ch.  III.] 


KOMANS 


55 


19  Now  we  know  that  what  things  so- 
ever J  the  law  saith,  it  saith  to  them 
who  are  under  the  law :  that  « every 
mouth  may  be  stopped,  and  fall  the 
world  may  become  guilty  before  God. 

20  Therefore' g by  the  deeds  of  the  law 
there  shall  no  flesh  be  justified  in  his 


19  Now  we  know  that  whatever  the  law 
says,  it  speaks  to  those  under  the  law  ; 
that  every  mouth  may  be  stopped,  and 
all  the  world  may  be  subject  to  con- 

20  demnation  before  God.  Because  by 
works  of  law  no  flesh  will  be  justified  in 


e  1  :  20 ;  2:1:  Job  9  :  2-4 ;  Ezek.  16  :  63  :  1  Cor.  1  :  29. 

jr  9  :  31,  32  ;  Acts  13  :  39 ;  Gal.  3  :  10-13  ;  Eph.  2  :  8,  9. 


/  Gal.  3  :  10,  22. 


from  their  wicked  conduct.  (Compare 
Ps.  Ill :  10.)  These  quotations  prove  from 
Scripture  :  ( 1 )  The  universal  sinful- 
ness of  the  race.  (2)  That  one  may 
be  outwardly  a  Jew  and  yet  a  great 
sinner.  (3)  That  great  numbers  and 
at  times  the  nation  as  such  have  been 

in  that  condition,     (see  ver.  15-17,  and  compare 

isa.  chap.  58  and  50. )  (4)  The  inevitable  in- 
ference follows,  That  the  Jew  as  such 
is  not  exempt  from  the  penalty  of  God's 
broken  law. 

19.  In  this  and  the  next  verse  Paul 
concludes  his  argument  from  the  his- 
tory of  the  race,  from  observation,  from 
human  consciousness,  and  from  Scrip- 
ture, that  all  men  are  sinners  without 
excuse,  justly  exposed  to  the  Divine 
condemnation  and  therefore  in  need  of 
a  righteousness  from  God.  The  conclu- 
sion would  readily  be  admitted  in  re- 
spect to  the  Gentile ;  but  lest  the  Jew 
might  say  that  such  passages,  as  above 
quoted,  are  not  applicable  to  him,  Paul 
in  a  single  sentence  shoAvs  that  they  are 
intended  to  apply  to  the  Jews.  Noav 
we  know  that  whatever  the  law 
saith,  it  saith  to  them  under  the 
law,  or  within  the  sphere  of  the  law. 
The  laiv  here  includes  the  whole  Old 
Testament,  which  is  evident  from  the 
passages  quoted.  Such  passages  found 
in  their  own  law  and  addressed  to 
them  must  have  reference  to  them. 
That — in  order  that — one  of  the  pur- 
poses of  the  law,  and  the  one  applic- 
able at  this  point.  Every  mouth 
may  be  stopped — having  nothing  to 
answer  before  God.  It  was  the  Divine 
intention  to  take  away  every  excuse 
from  Jew  as  well  as  Gentile.  And  all 
the  world  may  become  guilty — 
may  be  under  indictment,  or  subject  to 
condemnation  before  God,  to  whom 
satisfaction  for  sin  is  due.  All  the 
world  includes  l)oth  Jews  and  Gentiles. 

20,  Therefore  —  rather.  Because, 
giving  the  reason  for  what  he  had  just 
said  in  ver.  19,  drawn  from  the  whole 
discussion  thus  far  :  Because  none  will 


be  justified  on  the  ground  of  works* 
By  the  deeds  of  the  law — better, 
by  works  of  laio — by  any  w^orks,  what- 
ever they  may  be,  prescribed  by  any 
law,  though  the  Mosaic  law  would  be 
chiefly  in  mind.  Latv  here  includes 
both  the  written  law  as  quoted  in  ver. 
10-18,  and  the  law  written  on  the  con- 
science (2:14,15).  Everyman  is  under 
the  law  in  one  or  both  of  these  re- 
spects. There  is  no  distinction  implied 
here  between  the  ceremonial  and  moral 
law.  It  is  law  as  a  whole.  The  Scrip- 
tures make  no  such  distinction.  Neither 
are  ivorks  here  to  l^e  limited  to  those 
done  before  regeneration,  since  "  works 
of  law  "  include  good  works  of  every 
kind,  even  of  the  greatest  excellence. 
Those  that  are  the  fruit  of  a  regenerate 
state  are  consequent  upon  justification, 
because  they  are  the  evidences  of  a 
living,  saving,  and  justifying  faith 
(James  2 :  18-22).  There  shall  no  flesh 
— with  reference  to  our  weakness, 
frailty,  and  mortality — no  mortal  man 
shall  be  justified — declared  or  ac- 
counted righteous  in  his  sight,  being 
such  as  God  shall  look  upon  as  right- 
eous. This  is  a  partial  quotation  from 
Ps.  143  :  2,  "  For  in  thy  sight  no  one 
living  shall  be  justified."  {Justijied,  see 
noteoni:i7.)  There  is  no  contradiction 
here  between  Paul  and  James  (2 :  22-25). 
Paul  treats  of  justification  as  the  act  of 
God  (8  :  22)  and  as  God  looks  upon  it ; 
James  treats  of  it  as  it  is  manifested  and 
evidenced  to  men  by  consequent  works. 
Paul  looks  at  the  ground  of  justification 
which  is  not  of  works  but  through 
faith ;  James,  at  the  result  in  the  ex- 
perience of  the  individual.  James  does 
not  combat  a  justification  by  a  living 
faith  which  shows  itself  by  works,  but 
a  nominal  faith,  Avhich  being  without 
works  is  dead.  To  be  justified  by  the 
works  of  the  law  means  more  than  obe- 
dience to  the  law,  for  God  looks  upon 
the  heart  (1  Sam.  le  :  7).  Both  heart  and 
life  must  from  the  beginning  be  per- 
fectly conformed  to  the  holy  law   of 


56 


ROMANS 


[Ch.  III. 


sight :  for  ^  by  the  law  is  the  knowledge 
of  sin. 

TJie  remedy.  God 's  righteousness  freely  given 
to  the  believer  in  Christ,  as  to  believers  in 
former  times. 

21  BUT  now  'the  righteousness  of  God 
without  the  law  is  manifested,  ''being 
witnessed  by  the  Law  'and  the  Proph- 

22  ets;   even   the   righteousness  of  God 


his  sight ;  for  through  law  is  knowl- 

21  edge  of  sin.  But  now,  apart  from  law, 
a  righteousness  of  God  has  been  mani- 
fested, being  witnessed  by  the  law  and 

22  the  prophets ;  even  a  righteousness  of 


ft  7  :  7-9. 


J  1  :  17  ;  10  :  3,  4. 


k  Gen.  15  :  6 ;  John  5  :  46. 


M  :  2  ;  Jcr.  23  :  5,  6 ;  Dan.  9  :  24. 


God.       (See  note  on  2  :  13.)      But  Paul  is  nOt 

speaking  concerning  the  justification  of 
innocent  beings  like  our  first  parents 
before  the  fall,  but  of  men  as  they 
actually  are,  of  sinners,  as  is  evident 
from  what  follows :  For  by,  or  through, 
the  law  Cometh  a  full  knowledge  of 
sin — one  comes  to  know  his  true  char- 
acter and  condition  as  a  sinner  by  the 
law.  Its  office  and  effect  is  to  convince 
of  sin  ;  pardon,  the  spirit  of  obedience, 
and  consequent  peace,  it  cannot  give. 
Paul  could  speak  regarding  this  from 
experience,  for  he  says  (7  :  7),  "I  had 
not  known  sin  except  through  law"; 
and  "the  law  has  become  our  school- 
master," or  tutor,  "unto  Christ,  that 
we  may  be  justified  by  faith  "  (Gai.  3 :  24). 
And  in  1  Tim.  1  :  8-10  he  describes  the 
functions  of  the  law :  That  its  lawful 
use  is  good,  but  that  it  exists  not  for 
righteous  men,  but  for  sinners.  Such 
being  the  office  of  the  laAv^  and  its 
effect  upon  fallen  men,  it  is  evident  that 
it  cannot  be  a  ground  of  their  justifica- 
tion. It  rather  condemns,  and  cuts  off 
all  hope;  for  it  is  written,  "Cursed  is 
every  one  that  continues  not  in  all  the 
things  written  in  the  book  of  the  law, 

to  do  them"   (Gal.3:10). 

21-31.  Having  shown  that  all  men 
are  sinners  and  in  need  of  God's  right- 
eousness, Paul  proceeds  to  present  the 

WAY  OF  SALVATION   THROUGH   FAITH 

IN  Christ  in  the  following  respects :  Its 
nature,  not  of  works  but  tlirough  faith; 
offered  and  adapted  to  all  men  alike ; 
gratuitous.  Its  ground,  the  propitia- 
tory sacrifice  and  redemption  which  is 
in  Jesus  Christ.  Its  object,  to  enal>le  a 
righteous  G(td  to  pardon  and  save  sin- 
ners. Its  results,  excludes  boasting; 
presents  (iod  exercising  justifying 
mercy  to  botli  Jews  and  Gentiles;  es- 
tablishing, not  subverting,  the  law. 

21.  But  now,  since  man  has  no 
righteousness  of  his  own  under  law, 
without  the  law,  apart  from  law, 


without  any  connection  or  dependence 
on  law,  "whether  Mosaic  or  natural, 
there  is  now  under  the  go.spel  mani- 
fested, fully  and  plainly  made  known, 
((  righteousness  of  God.  Of  which 
God  is  the  Author,  as  in  1  :  17, 
which  is  from  him  and  which  he 
imparts.  See  note  on  1  :  17,  espe- 
cially that  (2)  on  "righteousness." 
This  righteousness  was  manifested  in 
and  through  Jesus  Christ,  Avho  is  "  the 
Lord  our  righteousness"  (Jer.  23  :  6). 
Being  not  only  perfectly  innocent  (Jobn 

8  :  i^),  butpOSitivelyholy  (John7:18;7:26), 

he  was  able  by  his  voluntary  and  holy 
obedience,  both  in  living  and  in  suffer- 
ing even  unto  death,  to  meet  all  the 
demands  of  God's  holy  law  (Rom. 5: 19 ; 
Phil.  2:8;  Heb.  5:8).  Activcly  and  pas- 
sively,  in  character  and  life,  he  ex- 
hibited all  that  moral  excellence  which 
God  and  his  law  requires.  His  right- 
eousness was  spotless,  perfect,  and  com- 
plete   (Heb.  9  :  14;  1    Peter  1  :  19 ;  Rev.  5  :  6-14). 

Being  witnessed,  or  testified  to,  by 
the  law  and  the  prophets — the  Old 

Testament    Scriptures  ( Gen.  3 :  15 ;  Exod.  34 : 

6,  7  ;  Ps.  32  :  1,  2  ;    103  :  8,  9,  10 ;    Isa.  53  :  5,  11 ;  Jer. 

31  :  34).  See  also  the  illustrations  from 
Abraham  and  David  (4:6, 13).  There 
was  also  the  continual  testimony  of  the 
expiatory  sacrifices  in  the  Okl  Testa- 
ment. It  was  therefore  not  a  new  doc- 
trine, but  one  which  had  been  gleaming 
through  the  types  and  shadows  of  the 
law,  and  the  brief  and  indistinct  utter- 
ances of  the  prophets.  Hence  the 
phrase,  literally,  has  been  manifested, 
is  eminently  suitable.  That  which  was 
previously  but  dimly  and  partially  seen 
has  now  been  made  plain  fully  and  com- 
pletely in  the  gospel. 

22.  Even  a  righteousness  of 
God.  In  the  preceding  verse  Paul 
teaches  that  this  righteouisiness  is  not 
attained  by  works  of  law  ;  in  this  verse, 
that  it  is  attained  through  faith  in 
Christ.     Its  emphatic  repetition  joins  it 


Ch.  III.] 


roma:ns 


57 


which  is  ™  by  faith  of  Jesus  Christ  unto 
all  and  upon  all  them  that  believe : 

23  (for  1  there  is  no  difference:  for  "all 
have  sinned,   and  come  short  of  the 

24  glory  of  God;)   being  justitied  freely 
p  by  his  grace  i  through  the  redemption 

25  that  is  in  Christ  Jesus :  whom  God  hath 


God  through  faith  in  Jesus  Christ,  to 
all  that  believe ;  for  there  is  no  dis- 

23  tinction  ;  for  all  have  sinned,  and  fall 

24  short  of  the  glory  of  God;  being  justi- 
fied freely  by  his  grace,  through  the  re- 

25  demption  that  is  in  Christ  Jesus  ;  whom 


m  Chap.  4 ;  5  :  1.       n  Gal.  3  :  28.       o  See  refs.  1  Kings  8  :  46.      p  b  :  16-19 ;  Kph.  2:7-9;  Titus  3 
q  Matt.  20  :  28  ;  Col.  1  :  14 ;  Heb.  9  :  12. 


with  and  emphasizes  faith.  By,  rather, 
through  faith  in  Jesus  Christ.  It  is 
through  faith  as  the  medium ;  or  faitli 
may  be  regarded  as  the  appropriating 
organ  through  which  the  righteousness 
is  received.  Through  faith  also  we  re- 
ceive Christ  and  become  united  with 
him;  Christ  becomes  ours  Avith  his 
atonement  and  righteousness.  "  Salva- 
tion comes  not  because  our  faith  saves 
us,  but  because  it  links  us  to  the  Christ 
who  saves;  and  belie\'ing  is  the  link. 
There  is  no  more  merit  in  it  than  in  the 
beggar's  stretching  forth  his  hand  to  re- 
ceive the  offered  purse,  or  the  drown- 
ing man's  grasping  the  rope  that  is 
thrown  to  him"  (Steoxg's  "Theol- 
ogy/' P-  481;.  Unto  all  and  upon 
all — extending  to  all  and  coming  upon 
all  that  believe.  But  some  of  the  old- 
est and  best  manuscripts  read  simply, 
unto  all  that  believe.  A  reason  is  given 
for  what  he  had  just  said  :  For  there 
is  no  difference  or  distinction  in  this 
respect  between  Jews  and  Gentiles 
(10  :  12),  for  they  are  all  alike  con- 
demned, and  the  one  has  no  moral  su- 
periority over  the  other, 

23.  Further  reason  for  the  above : 
For  all  have  sinned — more  exactly, 
For  all  sinned.  A  historic  fact  of  the 
past,  including  the  first  sin  in  the  gar- 
den and  the  sinful  disposition  and  acts 
flowing  out  of  it.  All  are  sinners.  The 
preceding  arguments  had  shown  this. 
And  come  short,  do  come  short  con- 
tinually, of  the  glory  of  God. 
This  is  differently  interpreted.  Some 
regard  it  as  the  glory  Mhich  belongs 
to  God  and  which  he  imparts  to  the 
believer.  Similar  in  construction  to 
"  righteousness  of  God  "  (i  :  i7;  3  :  21). 
Others  suppose  it  to  mean  that  all 
are  failing  to  receive  the  approbation 
of  God — the  praise  and  honor  which 

he     bestows     (John  5:44;    12:43).      But    it 

seems  better  to  take  it  to  mean  in  re- 
spect to  the  glory  of  God — that  glory 
which  is  due  to  him :  They  all  do  fail 

of  glorifying  God.      (Compare!  :  21.)      "  Bc- 


cause,  knowing  God  they  glorified  him 
not  as  God."  ALso  the  rebuke  of  Bel- 
shazzar,  "And  the  God  in  whose  hand 
thy  breath  is  .  .  .  hast  thou  not  glori- 
fied"  (I>an.  5  :  25), 

24.  Being  justified  —  declared 
or  accounted  righteous — grammatically 
connected  with  all  (ver.  23),  but  by  a  well- 
known  usage  referring  back  in  thought 
to  ver.  22,  to  those  who  through  faith 
receive  God's  righteousness  (ver.  22). 
The  statement  of  ver.  23, that  all  are  sin- 
ners and  are  failing  continually  of  ren- 
dering to  God  the  glory  that  is  his  due, 
makes  the  gratuitous  justification  of 
this  verse  stand  out  the  more  promi- 
nently. Freely — gratuitously.  By  or 
through  his  grace  adds  greater  in- 
tensity to  the  expres.sion.  They  are 
justified,  as  a  free  gift,  without  any 
equivalent  on  their  part  in  the  exercise 
of  his  grace  toward  the  undeserving, 
being  merely  an  act  of  mercy.  This  is 
a  hard  thing  for  men  in  their  sins  and 
self-righteousness  to  accept.  Through 
the  redemption  that  is  in  Christ 
Jesus.  JRedemjition  is  deliverance  by 
the  payment  of  a  ransom  (Job  33  :  24;  isa. 
35: 10:1  Tim.  2: 6),  and  in  the  New  Testa- 
ment is  applied  to  deliverance  from  the 
guilt  of  sin  (Eph.  1:7:  Col.  1 :  14),  from  the 
curse  of  the  law  (Gai. 3 : i3; 4 : 5),  and 
from  the  wrath  of  God  (5:9;  1  Thess.  1 :  10 ; 
5:9).  It  also  includes  deliverance  from 
the  power,  dominion,  and  consequences 

of  sin  (Titus   2  :  14;  1   Peter  1  :  18),  including 

the  redemption  of  the  body  (s :  23).  This 
redemption  is  said  to  be?»  Jesus  Christ, 
or  according  to  a  better  reading,  in 
Christ  Jesus,  in  his  person  as  the  Mes- 
siah— the  redeeming  act  being  per- 
formed by  him  personally  in  what  he 
did  and  suffered.  It  is  entirely  in 
Christ  and  in  no  other.  All  human 
agency  is  excluded.  Ju.stification  is 
through  or  by  means  of  this  redemption 
in  Christ  Jesus.  (See  Andrew  Ful- 
ler's "Works,"  Vol.  I.,  p.  276  ff. 
Three  Sermons  on  Justification. ) 

25.  miom  God  set  forth  for  himself 


58 


ROMANS 


[Ch.  III. 


set  forth  'lobe  a  propitiation  ^  through 
faith  ill  his  blood,  to  declare  his  right- 


God  set  forth  as  a  proxjitiatioii,  through 
faith,  in  his  blood,  for  the  exhibition  of 


r  Lev.  16  :  15,  16 ;  1  John  2:2;  4  :  10. 


8  John  6  :  53-58 ;  Col.  1  :  20. 


as  it  were  into  public  view.    The  ex- 
pression includes  the  idea  that  it  was 
his  oimi,  his  own  Son,  he  set  forth,  es- 
pecially in  his  death,  his  crucifixion. 
To   be,  or  as,  a  propitiation,  in- 
volving the  idea  oi'dppeasing,  expiating. 
In  the  Septuagint  (Kxod.  25 :  18,  etc.)  and  in 
Heb.  9  :  5,  it  is  applied  to  the  cover  of 
the  ark  of  the  covenant  in  the  Holy  of 
Holies,  which  was  sprinkled  with  the 
blood  of  the  expiatory  victim   on  the 
day  of  the  atonement,  signifying  that 
the  life  of  the  people,  the  loss  of  which 
they  had  merited  on  account  of  their 
sins,  was  offered  to  God  in  the  blood  as 
the  life  of  the  victim,  and  that  thus  God 
was  appeased  and  their  sins  expiated. 
Hence  it  was  called  the  expiatory — the 
lid  of  expiation,  or  as  translated  in  our 
version,   the  inercy  seat,   the    place  of 
mercy.    Some  transfer  this  meaning  to 
this  passage :  That  Christ,  besprinkled 
with  his  own  blood,  was  truly  that  which 
this  lid  of  expiation  typified,  namely, 
the  Atoner  and  Mediator.     Hodge  ob- 
jects to  this  meaning  of  the  word,  be- 
cause "  Christ  is  nowliere  else  called  the 
mercy  seat,"  and  because  "  it  is  common 
to  speak  of  the  blood  of  a  sacrifice,  but 
not  of  the  blood  of  the  mercy  seat." 
It  may  also  be  added  that  the  mercy- 
seat  is  hidden    rather  than  set  forth. 
Otliers  therefore  with  good  reason  take 
the  word  to  mean  propitiatory  sacrifice. 
It    is    strictly   an    adjective,   meaning 
propitiatory,  and  implies  some  noun  as 
sacrifice  or  offering  understood,  the  con- 
nection  suggesting    the  sense.     Meyer 
refers    to    the    analogous   terms    used, 
where    offering  is    understood,   as  the 
word    pertaining   to    thanks    used    for 
thank-offering,   etc.     Or  if   used   as  a 
noun  it  would  very  naturally  mean  a 
victim  of  expiation.     The  context  sug- 
gests the  idea  of  an  atoning  sacrifice  by 
the  words  "in  his  blood"  (uv.  n  .  11). 
This  view  accords  with  the  fact  that  the 
Mosaic  sacrifices  were  typical  of  Christ 

(1  Cor.  5:7;  Heb.  10  :  I-IO),  aiul    that   he   WaS 

styled  by  .John  "the  Laml)  of  God  that 
takes  away  the  sin  of  the  world " 
(.loi.n  1 :  29),  and  that  the  Old  Testament 
prophecies  foretold  a  suffering  Messiah 
who  should  make  an  atonement  for  the 

sins  of  the  world   (l-^a.  53  :  4-12;  nan.  9  :  24-26; 


Zech.  13  :  1  ff.;  Ps.  16  :  22,  40  ;  Luke  24  :  26,  27,  46,  etc.). 

Christ  also  is  expressly  declared  to  be 
a  sacrifice  and  offering  unto  God  for 
a  sweet-smelling  savor  (Eph.  5:2),  and 
he  is  also  said  to  have  offered  himself 
without  spot  or  blemish  unto  God 
(Heb.  9  :  14),  TMs  vicw  is  also  Confirmed 
by  the  use  of  its  kindred  words  else- 
where in  the  New  Testament.  Thus 
the  verb  from  which  it  is  derived  means 
to  appease,  to  j^i'opitiate.  In  Heb.  2  :  17 
it  is  correctly  translated  in  the  Revised 
and  the  Bible  Union  versions,  to  make 
propitiation ;  and  in  Luke  18  :  13,  Be 
merciful  or  he  propitiated ;  and  in  the 
Septuagint  it  is  used  six  times  with  the 
same  essential  meaning.  So  also  its 
kindred  noun  derived  from  the  above 
verb,  means  an  appeasing,  a  propitiat- 
ing, and  is  used  of  an  expiatory  sacri- 
fice in  2  Mace.  3  :  33  ;  and  of  Christ  as  a 
propitiation  of  our  sins  in  1  John  2:2; 
4  :  10.  Notice  that  while  it  is  said  that 
Christ  offered  himself,  that  it  was  God 
who  gave  and  sent  his  Son  (John  3  :  le,  n), 
and  the  Son  voluntarily  obeyed  (Heb. 
10:5-8).  And  also  that  here  Paul  says 
not  offered,  but  whom  God  set  forth,  as 
a  propitiatory  sacrifice.  Through 
faith — connected  most  naturally  with 
propitiation.  Christ  the  propitiatory 
sacrifice  becomes  such  to  the  believer 
through  faith.  In,  or  by,  his  blood — 
by  means  of  his  blood,  meaning  his 
life  which  he  offered  to  God  for  the  sins 

of  men   (Oeut.  12  :  23;  Heb.  9  :  22). 

Observe  here  that  there  was  some- 
thing in  God  to  be  propitiated,  and  that 
Christ  by  his  sacrifice  made  the  propi- 
tiation. The  holy  wrath  of  God  was 
aroused    against    sin    and    the    sinner 

(l  :  18;  5  :  9;  Ps.  7  :  11  :  Gal.  3  :  13),  which   WaS 

removed  by  the  death  of  Christ.  The 
Bible  everywhere  represents  sin  as 
abominable  in  God's  sight.  There  is  a 
holy  displeasure  of  God  superadded  to 
the  penalties  of  the  law  (2 :  4,  5,  8,  9;  3:5; 

Kph.  5:6;  CoL  3:6:1  Thcss.  2  :  16).      It    is    but 

the  natural  outworkings  of  God's  holi- 
ness and  justice  against  sin.  Christ  so 
satisfies  these  as  to  deliver  us  from  wrath 

(Rom.  5  :9;    1  Thess.  1  :  10;   5  :9).        It     should 

also  be  noted  that  it  was  not  God  offer- 
ing up  a  propitiatory  sacrifice  to  him- 
self, but  that  it  was  the  second  Adam 


Ch.  III.] 


EOMANS 


59 


eousness  *for  the  remission  of  "sins 
that  are  past,  through  the  forbearance 
26  of  God ;  to  declare,  /  say,  at  this  time 
his  righteousness :  ^  that  he  might  be 
just,  and  the  justiher  of  him  which  be- 
lieveth  in  Jesus. 


his  righteousness,  because  of  the  pass- 
ing over  of  the  sins  formerly  commit- 
26  ted  in  the  forbearance  of  God ;  for  the 
exhibition  of  his  righteousness  in  this 
present  time,  that  he  may  be  righteous, 
and  the  justitier  of  him  who  believes 
in  Jesus. 


(  Acts  13  :  38,  39. 


M  Acts  17  :  30  ;  Heb.  9  :  15. 


I  Isa.  42  :  21. 


representing  the  race  (i  Tim.  2 :5, 6;  Phii. 

2  :  7,  8;  1  Cor.  15  :  22,  45). 

To  declare— /or /Ae  exhibition;  that 
is,  in  order  to  exhibit  his  righteous- 
ness. His  holiness,  justice,  liatred  of 
sin,  and  his  infinite  love  are  all  exhib- 
ited, as  nowhere  else,  in  the  sacrificial 
offering  of  his  son;  especially  his  "ju- 
dicial righteousness  in  both  its  aspects, 
of  sin-condemning  and  sin-forgiving 
righteousness ' '  ( SCH AFF ) .  In  order  to 
show  that  his  righteousness  was  main- 
tained while  he  remitted  the  penalty  of 
violated  law.  For  the  remission, 
etc.  The  rest  of  this  verse  constitutes 
one  clause,  and  is  better  rendered  :  Be- 
cause of  the  passing  over  (compare  over- 
looked (Acts  17 :  30) ;  obscrvc  also  that  the 
w^ord  does  not  mean  remissioyi)  of  the 
sins  previously  committed  (before  the 
expiatory  death  of  Christ)  in  the  long- 
suffering  of  God — while  God  in  his 
long-suffering  forbore  to  inflict  punish- 
ment. For  four  thousand  years  God 
had  tolerated  sin  and  sinners.  (Comp. 
Acts  14:16.)  His  liolincss  and  justice 
w^ere  in  danger  of  being  lost  sight  of, 
and  the  conception  of  them  obscured 
(2:2;  2 Peter 3 : 3,  4).  The  Same  coiisciencc 
also  that  condemned  the  sin  would  con- 
demn the  judge  who  should  remit  the 
penalty.  There  was  a  necessity  there- 
fore for  a  solemn  manifestation  of  God's 
righteousness  as  exhibited  in  the  expia- 
tory death  of  Christ.  Of  the  benefits 
which  godly  men  of  old  derived  from 
looking  forward  to  a  coming  Sa^aour 
Paul  is  not  now  speaking.  He  is  show- 
ing the  need  of  displaying  God's  right- 
eousness. 

26.  Paul  repeats  for  another  purpose 
a  thought  of  tlie  preceding  verse.  To 
declare,  I  say,  etc.  P>etter,  For  the 
exhibition  of  his  righteousness  at 
this  present  time,  in  this  critical  period 
of  the  world's  history  under  the  gospel. 
At  this  presoit  time  is  emphatic,  and 
contrasted  with  the  passing  over  of  sins 
preWously  committed  (ver.  25).  Then 
there  was  a  passing  over  and  a  forbeai'- 


ance  in  punishment;  now,  a  full  for- 
giveness through  the  atoning  sacrifice, 
which  if  rejected  would  bring  swift  de- 
struction (.A.cts  13  :  40,  41).  Exhibition  of 
his  righteousness  in  the  Divine  character 
— see  on  preceding  verse.  We  must  not 
separate  the  justice  and  mercy  of  God ; 
nor  suppose  that  any  of  his  attributes 
are  antagonistic.  His  holiness,  justice, 
mercy,  and  love,  are  all  in  perfect  har- 
mony, and  all  made  conspicuous  in  the 
suflTering  and  death  of  Christ.  In  this 
sacrifice  Christ  was  exhibited  as  well 
pleasing  and  acceptable  to  God  (John 
10 :  17,  18) ,  as  voluntarily  making  it  on 
his  part  (Heb.  10 : 5-7),  as  sustaining  a 
twofold  relation  to  God  and  man  (iTim. 
2:5, 6;  Phil.  2:6ff.),  and  both  tlicsc  rela- 
tions were  conspicuous  in  his  life  (JoUa 
1 :  14)^  in  his  sufferings  and  death  (Matt. 
27 :  50-54)^  and  in  his  resurrection  (i:4: 

4:  25;  Acts  13  :  33)^  and  Still  COllSpicUOUS 
in    his    exaltation     (ActsS  :31;  PMI.  2  :9-ll: 

Rev.  5:9-14).  Tlius  was  God  honored  as 
much  as  if  his  holy  displeasure  and  the 
penalty  of  his  law  had  been  visited  on 
the  sinner  himself. 

The  object  or  end  in  view  of  all  this 
("whom  God  set  forth  as  a  propitia- 
tion," etc.),  is  now  stated:  That  he 
might  be  just  and  the  justifier  of 
him  which  believeth  in  Jesus.  Or 
more  exactly,  in  order  that  he  may  him- 
self be  righteous  (really  and  manifestly 
so)  and  making  him  righteous  who  is  of 
faith  in  Jesus.  A  difficulty  here  is 
that  there  is  no  single  word  in  English 
to  render  the  word  translated  justify 
corresponding  Avith  the  word  righteous. 
"  We  have  here  the  greatest  paradox  of 
the  gospel ;  for  in  tlie  law  God  is  seen 
just  and  condemning;  in  the  gospel  as 
being  himself  just  and  justifying  the 
sinner"  _  (Bengel).  In  tlie  act  of 
justification  the  righteousness  of  Christ 
( ver.  21 )  is  accouutcd  to  the  believer,  so 
that  he  is  pardoned  and  treated  as  if  he 
had  never  sinned.  Through  faith  this 
rigliteousness  is  accepted  and  the  soul 
becomes  united  with  Christ  (ver.  22),  in- 


60 


ROMANS 


[Ch.  III. 


27  y  Where  is  boasting  then  ?  It  is  ex- 
cluded.    By  what  law?     Of   works? 

28  »Nay :  but  by  the  law  of  faith.  There- 
fore we  conclude  that  a  man  is  jasti- 
tied  by  faith  without  the  deeds  of  the 
law. 

29  Js  he  the  God  of  the  Jews  only  ?  Is 
he  not  also  of  the  Gentiles?    "Yes,  of 

30  the  Gentiles  also :  seeing  ^  it  is  one  God 
which  shall  justify  the  circumcision 
by  faith,  and  uncircumcision  through 
faith. 


27  Where  then  is  the  glorying?  It  is 
excluded.  By  what  kind  of  law  ?  Of 
works?    Nay  ;    but  by  a  law  of  faith. 

28  For  we  reckon  that  a  man  is  justified 

29  by  faith  apart  from  works  of  law.  Or 
is  God  the  God  of  Jews  only?  Is  he 
not  also  of  Gentiles  ?    Yes,  of  Gentiles 

30  also  ;  since  God  is  one,  who  will  justify 
the  circumcision  by  faith,  and  the  un- 

31  circumcision   through  faith.     Do  we 


y  1  Cor.  1  :  29-31.        z  9  :  32  ;  Gal.  2  :  16.        a  9  :  24-26  ;  Mai.  1  :  11  ;  Eph.  3:6.        b  Gal.  3  :  28 ;  5:6. 


vol ving  regeneration  and  adoption  (8: 15- 
18:  2  Cor.  5 :  17)  and  a  partaking  of  the  Di- 
vine nature  (2  Peter  1:4;  Heb.  12 :  10).  Jus- 
tification includes  both  the  forgiveness 
of  sins  and  restoration  to  the  Divine 
favor.  But  through  faith,  by  virtue  of 
union  with  Christ,  this  righteousness 
is  received  in  growth  in  grace  and  sanc- 
tification.  Being    made    free    from 

sin,"  that  is,  justified,  "ye  have  your 
fruit  unto  holiness,"  that  is,  unto  sanc- 

tification  (6  :  23  ;  see  on  1  :  17  and  3  :  24).      This 

passage  (ver.  25, 26)  is  one  of  the  richest 
in  doctrinal  instruction  in  all  Paul's 
writings.  Nowhere  else  is  he,  or  any 
other  writer  in  the  New  Testament,  .so 
full  or  so  explicit  on  the  atoning  efficacy 
of  Christ's  death.  Nowhere  else  is  the 
great  question  of  the  ages,  which  hu- 
man wisdom  never  solved,  so  clearly 
answered,  "How  can  man  be  just  with 
God  ?  "  (Job  9  : 2.)  What  consolation  has 
this  brought  to  troubled  and  believing 
hearts.  On  reading  it,"  says  Cow- 
per,  "I  immediately  received  power  to 
believe.  .  .  I  saw  the  complete  suf- 
ficiency of  the  expiation  which  Christ 
had  wrought  for  my  pardon  and  justifi- 
cation. .  .  My  eyes  filled  with  tears, 
transports  choked  my  utterance.  I 
could  only  look  up  to  heaven  in  silent 
fear,  overflowing  with  love  and  won- 
der." 

27.  Paul  now  draws  liis  conclusions 
in  a  number  of  spirited  questions  and 
answers.  Where  is  the  boasting 
then?   that  is,  of  the  Jew  (2:17;  3: 19. 

See   hclow  on    ver.  29).        Where?       It    is    not 

to  be  found  or  seen,  so  confident  is 
Paul  in  the  strength  of  his  po.sition. 
It  is  excluded.  The  gospel  plan  of 
redemption  leaves  no  ground  of  boast- 
ing. How  then  is  it  exchided?  How 
can  its  spirit  be  suppressed  ?  By  what 
kind  nf^  law  ?  By  a  law  of  works  ? 
one  which  demands  works  as  a  ground 
of  merit?   Nay  ;  emphatically  ;  for  that 


would  lead  to  self- righteousness.  But 
by  a  law  of  faith — a  principle  or 
rule  which  requires  faith.  Only  thus 
will  a  person  learn  to  glory  in  the 
Lord  and  not  in  self  (Kph.  2 :8, 9).  But 
Paul  only  discarded  legal  works;  he 
held  as  strongly  as  James  to  the  works 
which  are  evidences  of  a  living  faith, 
the  fruit  in  a  Christian  life  ( Eph.  2 :  10 ; 

Titus  3:8). 

28.  Therefore,  in  view  of  what 
has  just  l>een  said,  and  confirmatory  of 
it,  w'e  conclude,  rather,  ice  reckon  or 
hold,  that  a  man  is  justified,  or  ac- 

counted  righteous,  by  faith,  apart  from 
tcorks  of  hnc,  as  a  ground  of  accept- 
ance witll  God.       (See  ou  ver.  20,  21.) 

29.  Is  he  the  God,  etc.  Eather, 
Or,  if  this  statement  (ver.  28)  is  doubted 
or  not  admitted,  is  God  the  God  of  Jeics 
only  f  "If  righteousness  comes  through 
works  of  law,  as  the  Jews  only  had  the 
law,  the  absurd  conclu.sion  follows  that 
he  was  the  God  of  the  Jews  only" 
(Boise).  Thus  this  verse  and  the  next 
strikingly  confirm  the  statement  in 
ver.  28.  Is  he  not  also  of  Gentiles  ? 
The  form  of  the  question  in  the  original 
anticipates  an  affirmative  answer. 
Yes,  of  Gevtiles  also.  This  authori- 
tative as-sertion  is  founded  on  numer- 
ous passages  in  the  Old  Testament  (Gen. 

12  :  3  ;  Ps.  2  :  8  ;  82  :  8  ;  Tsa.  49  :  5-7,  etc.) . 

30.  The  statement  of  this  verse, 
grounded  on  the  unity  of  God,  isclo.sely 
connected  with  the  preceding  verse. 
Seeing — sivce  God  is  one,  a  doctrine 
firmly  held  by  the  Jews.  Hence  he 
must  be  God  of  l)oth  Jews  and  Gen- 
tiles, or  the  absurd  conclusion  would 
follow  that  Gentiles  had  no  God !  As 
there  is  one  God  of  all,  so  there  is  ])ut 
one  way  of  ju.stification  for  all.  Who 
icill  justify  the  circumcision  by, 
or  out  of,  faith,  and  the  uncircum- 
cision through  the  faith,  tlie  very 
same  faith  as  that  l)y  which  the  Jew  is 


Ch.  III.] 


KOMANS 


61 


31      Do  we    then   "make    void  the    law 


through  faith  ?    God  forbid 
establish  the  law. 


yea,  <»  we 


then  make  void  law  through  faith 
Far  be  it !    Yea,  we  establish  law. 


c  Gal.  3  :  17-19. 


d  7  :  7-14  ;  8  :  4. 


justified,  or  accounted  as  righteous. 
Most  take  by  and  through  as  equivalent 
in  meaning.  By  or  out  of  may  point 
rather  to  faith  as  the  source  by  which 
Jews  were  justified  and  thus  made  truly 
the  .sons  of  Abraham  (Gai.3:6, -),  their 
circumcision  being  but  an  outward  sign 
or  seal  of  that  faith  (*:ii).  Through 
may  point  to  faith  as  the  means  or  me- 
dium by  which  others  received  the  ben- 
efits of  justification,  independent  of 
any  outward  sign  or  any  ancient  cove- 
nant. 

31.  This  verse  forms  the  conclusion 
of  what  precedes,  and  a  transition  to 
the  discussion  in  the  next  chapter.  An 
objection  would  arise  in  the  minds  of 
many,  as  doubtless  it  had  in  Paul's  own 
experience,  that  such  a  gratuitous  jus- 
tification by  faith  alone,  would  do  away 
with  the  ol)ligations  of  the  law.  Do 
we  then  make  void  the  law,  make 
it  inoperative  and  useless,  through 
faith  ?  God  forbid.  Away  the 
thought  !  Impossible !  It  is  not  to  be 
once  named.  Yea,  we  establish 
the  law.  But  how?  (1)  God's  dis- 
pleasure against  sin  and  his  justice  re- 
ceive their  highest  manifestation  on 
Calvary  and  in  the  go.spel.  (2)  Through 
the  gospel  a  spirit  of  obedience  to  the 
Divine  will  is  produced  in  man,  and 
thus  the  law  which  represents  the  will 
of  God  is  established.  (.3)  Christ  also 
honored  it  and  gave  it  a  perfect  obedi- 
ence. He  came  not  to  destroy  it,  but 
to  fulfill  it.  (4)  The  law  as  illustrated 
in  Abraham  {i-^),  involved  the  same 
principle  of  faith,  and  is  therefore  con- 
firmed thereby. 

Practical  Remarks. 

1.  The  advantages  of  belonging  to  the 
church,  or  of  living  in  a  Christian  com- 
munity, are  many,  and  the  responsibility 
is  great  (ver.  1 ;  Deut.  4:7-9;  Ps.  147  : 
19,  20). 

2.  Since  the  Bible  is  such  a  boon  to  any 
people,  how  imix)rtant  to  give  it  to  all  na- 
tions (ver.  2  ;  Ps.  119  :  97-iai ;  Rev.  22  : 
6,  7,  10). 

3.  God  is  faithful  to  his  promises ;  and 
it  is  man's  fault  if  he  fails  of  its  bless- 


!  ings  (ver.  ?,,  4 ;  2  Tim.  2  :  11-1.3 ;  1  John 

I  1:9). 

'     4.  It  is  a  mark  of  true  piety  to  justify 

j  God  rather  than  ourselves   (ver.  4;  Job 

I  42  :  5,  6). 

ry.  That  God  makes  the  Avrath  of  man 
to  praise  him  does  not  lessen  the  guilt  of 
the    sinner   (ver.  5;   Ps.   76:7-10;   Prov. 

I  9  :  12). 

I     6.  The  final  judgment  will  be  impartial 

I  and  founded  in  truth  and  righteousness 
(ver.  6 ;  Ps.  72  :  2 ;  Rev.  19  :  2). 

7.  Sinners  may  comfort  themselves  by 
false  reasonings  about  God,  but  they  can- 
not thereby  escape  condemnation  and 
punishment  (ver.  7  ;  Exod.  34  :  7). 

8.  That  practice  cannot  be  good,  nor 
that  doctrine  true,  whose  tendency  is  im- 
moral (ver.  8;  Matt.  7:16-20;  1  Cor. 
15  :  33). 

9.  Whatever  advantages  the  people  of 
Christian  countries  may  have  over  the 
heathen,  all  are  alike  sinners  (ver.  9,  23  ; 
1  Kings  8  :  46). 

10.  Paul  regarded  the  Old  Testament  as 
the  word  of  God  and  an  ultimate  stand- 
ard of  appeal  (ver.  10-18;  2  Tim.  3  :  16). 

11.  The  Bible's  description  of  the  hu- 
man heart  and  life  before  Christ  is  equally 
true  at  the  present  day  (ver.  10-18 ;  2 
Tim.  3  :  1,  2;  2  Peter  3  :  3). 

12.  The  Bible  teaches  explicitly  human 
depra\'ity,    involving   the    tongue,  month, 

I  lips,   feet,    the    entire  body  (ver.    10-18 ; 
Jer.  17  :  9;  James  3:6). 

13.  The  law  was  intended  neither  to  jus- 
tify nor  sanctify.  It  gives  no  hope  of  sal- 
vation ;  but  only  speaks  condemnation  to 
the  sinner  (ver.  19,  20  ;  Gal.  3  :  22). 

14.  Con\iction  of  sin  and  a  feeling  that  if 
we  are  saved  it  must  be  by  other  merit 
and  power  than  our  own,  are  a  needed 
preparation  for  the  reception  of  the  gos- 
pel (ver.  20;  Gal.  3  :  23,  24). 

15.  The  doctrine  of  salvation  by  grace 
through  faith  is  a  doctrine  of  the  Old  Tes- 
tament as  well  as  the  New  (ver.  21 ;  Hab. 
2:4;  Isa.  28  :  16;  Zech.  4  :  7). 

16.  Christ  has  wrought  out  a  perfect 
righteousness  by  his  obedience  unto  death, 


62 


ROMANS 


[Ch.  IV 


4  WHAT  shall  we  then  say  that  *  Abra- 
ham our  father,  ^as  pertaining  to  the 
flesh,  hath  found  ? 


WHAT  then  shall  we  say  that  Abra- 
ham, our  forefather  according  to  the 


«  Isa.  51  :  2  ;  Matt.  3  :  9. 


/  Phil.  3  :  3,  4. 


which  is  accounted  to  the  believer  in  jus- 
tification, and  of  which  by  a  personal 
union  with  Christ,  the  believer  becomes 
partaker  in  sanctilication  (ver.  21,  22; 
Gal.  2  :  16,  20 ;  Phil.  1  :  11 ;  Rev.  19  :  8). 

17.  The  Bible  teaches  that  all  men  are 
sinners.  Sin  robs  God  of  his  glory,  and 
takes  for  self  that  which  belongs  to  God 
(ver.  23  ;  5  :  12  ;  Mai.  1:6;  Gal.  3  :  22). 

18.  Justification  is  an  act  of  grace  on 
God's  part,  gratuitously  exercised  toward 
men,  and  made  available  by  means  of  the 
ransom  which  Christ  personally  paid  for 
us  (ver.  24;  Gal.  4  :  4,  5). 

19.  All  human  agency  is  excluded  in 
justification.  It  is  an  act  of  God  solely  be- 
cause of  what  Christ  has  done  for  us 
(ver.  24-26;  8:33;  Phil.  1:8,  9;  Eph 
2:8). 

20.  In  the  atonement  Christ  is  set  forth 
as  expiating  sin  and  satisfying  the  justice 
and  holiness  of  God  (ver.  25,  26;  Heb. 
9:  14). 

21.  The  death  of  Christ  displays  and 
vindicates  the  righteous  character  and 
perfections  of  God,  in  his  treatment  of 
sinners,  both  in  the  former  dispensation 
and  in  the  present  (ver.  2-5,  26). 

22.  Christ  obeyed  and  suffered  in  our 
stead  in  order  that  we  might  through  him 
be  pardoned  and  saved  (ver.  22-26  ;  4  :  25). 

23.  It  was  only  as  Christ  was  set  forth 
as  a  propitiation  that  God  could  be  right- 
eous in  exercising  justifying  mercy  (ver. 
26;  Matt.  26  :  39,42). 

24.  Both  justification  and  sanctification 
are  of  God.  The  former  is  God's  gracious 
act  toward  us  ;  the  latter  is  what  he  gra- 
ciovLsly  does  within  us  (ver.  22-26;  John 
17  :  17). 

25.  All  the  attributes  of  God  were  in 
glorious  harmony  in  ])roviding  and  ac- 
complishing the  great  work  of  redemp- 
tion (ver  22-26,  31 ;  Ps.  10,  11). 

26.  Gospel  jastification  tends  to  humble 
men  and  exalt  God  (ver.  27,  28;  1  Cor. 
1  :  31). 

27.  God  is  the  universal  Father  and  all 
men  are  brethren  in  the  flesh  (ver.  29: 
Acts  17  :28,  29). 


28.  Justification  by  faith  is  without  par- 
tiality, and  open  to  all  (ver.  30;  Mai.  1 : 
11). 

29.  The  law,  in  its  spiritual  character 
and  righteous  requirements,  abides,  and 
is  in  perfect  harmony  with  the  gospel 
(ver.  31;  Mark  12  :  28-34). 

CHAPTER  IV. 

In  this  chapter  we  have  the  expand- 
ing of  the  truth  brought  to  view  in 
the  last  verse  of  the  preceding  chap- 
ter. The  law  and  the  gospel  are  in  per- 
fect accord.  The  former  is  confirmed 
by  the  latter.  The  doctrine  of  salva- 
tion by  grace  through  faith  is  the  same 
in  both ;  but  it  finds  its  highest  devel- 
opment in  the  gospel  through  Jesus 
Christ. 

1-25.  The  doctrine  of  salva- 
tion BY  GRACE  THROrGH  JUSTIFICA- 
TION BY  FAITH  ILLUSTRATED  AND 
CONFIRMED  FROM  THE  OLD  TESTA- 
MENT. Abraham  justified  by  faith 
(ver.  1-5).  David  recognized  a  righteous- 
ness apart  from  works  (ver.  6-8).  This 
faith  and  this  reckoned  righteousness 
of  justification  in  Abraham  preceded 
circumcision  (ver.  9-13).  Circumcision  a 
sign  and  a  seal  of  the  righteousness  of 
Abraham's  faith.  Through  the  right- 
eousness of  faith  also  Abraham  was  the 
heir  of  the  world  (ver.  13-22),  which  now 
may  also  be  ours. 

1.  Paul  anticipates  an  objection  which 
would  naturally  arise  in  the  mind  of  a 
Jew,  and  which  he  had  felt  in  his  own 
experience :  If  sucli  a  view  be  correct, 
What  shall  we  then  say  that 
Abraham  onr  forefath  er  hath 
found  ?  obtained  at^to  the  flesh  .?— as  to 
external  observances  afiecting  the  body 
only,  within  the  sphere  of  works, 
such  as  circumcision,  ablutions,  fast- 
ings, etc.,  on  wliich  the  Jew  laid  so 
much  stress  (G"'-  e  ■  i'-':  p''"-  ^ :  *■  5).  Some 
witli  the  Revised  version  read,  our  fore- 
father according  to  the  flesh  hath  found 
—what  benefit  hath  lie  gained?  Otliers 
without  sufficient  reason  omit  hath 
found,  and  translate,  What  then  shali 
we  say  of  Abraham  our  forefather? 
The  general  sense  of  these  various  read- 


Ch.  IV.] 


ROMANS 


63 


2  For  if  Abraham  were  justified  by 
works,  he  hath  whereof  to  glory.    But 

3  not  before  God  ;  for  what  saith  the 
Scripture?  s Abraham  believed  God, 
and  it  was  counted  unto  him  for  right- 

4  eousness.  Now  •»  to  him  that  worketh 
is  the  reward  not  reckoned  of  grace, 

5  but  of  debt ;  but  '  to  him  that  worketh 
not,  but  belie veth  on  him  that  justifi- 
eth  the  ungodly,  ^  his  faith  is  counted 
for  righteousness. 


2  flesh,  has  found  ?  For  if  Abraham  was 
justified  by  works,  he  has  ground  of  glo- 

3  rying  ;  but  not  towards  God.  For  what 
says  the  Scripture  ?  And  Abraham  be- 
lieved God,   and   it  was  reckoned  to 

4  him  for  righteousness.  Now  to  him 
that  works,  the  reward  is  not  reckoned 

5  as  of  grace,  but  as  of  debt.  But  to  him 
that  works  not,  but  believes  on  him 
who  justifies  the  ungodly,  his  faith  is 

6  reckoned  for  righteousness.     As  also 


gr  Gal.  3:6;  James  2  :  23. 


A  11  :  6. 


I  Ver.  24 ;  3  :  22. 


A;  Ver.  3. 


ings  is  nearly  the  same.  The  answer 
implied  to  the  question  is,  Nothing  as 
regards  righteousness  and  justification. 
To  the  Jew  Abraham  was  the  highest 
authority ;  and  this  question  of  the  first 
importance. 

2.  A  negative  answer  to  the  preceding 
question  being  implied,  For  introduces 
tiie  reason  for  this  answer.  This  verse 
and  the  next  atford  a  good  illustration 
of  Paul's  brief  elliptical  style,  which 
makes  the  interpretation  difficult.  For 
if  Abraham  was  justified,  or  ac- 
counted righteous,  by  works  he  hath 
ground  of  glorying  and  of  boasting — 
with  an  evident  allusion  to  3  :  27.  But 
nothefore^  or  toivard,  God.  Some  in- 
terpret :  In  that  case  he  has  occasion  of 
glorying,  not  toward  God,  but  only  to- 
ward himself.  Even  then  whatever 
merit  he  may  have  in  the  sight  of  men, 
he  has  no  ground  of  boasting  before  an 
infinitely  holy  God.  But  the  most  nat- 
ural and  satisfactory  explanation  seems 
to  be :  For  if  Abraham  was  justified  by 
works,  as  the  Jews  commonly  supposed, 
he  would  have  ground  of  boasting; 
but  he  has  no  such  ground  before  or 
toward  God  ;  and  therefore  he  was  not 
justified  by  works ;  for  what  saith  the 
Scripture,  etc.  This  is  the  view  of  Cal- 
vin and  Hodge. 

3.  For  introduces  the  proof  of  the 
negative  assertion  implied  above.  For 
what  saith  the  Scripture  in  regard 
to  the  ground  of  Abraham's  justifica- 
tion? Abraham  believed  God, 
and  it  Avas  counted,  or  reckoned,  to 
him  for  righteousness  (Gai.3:6; 
James  2: 23).  Quotcd  from  Gcn  15  :  6, 
from  the  Septuagint.  Believed  is  era- 
I)hatic,  and  thus  Abraham's  faith  is  dis- 
tinguished from  works,  and  merit  on 
his  part  is  excluded.  Abraham's  faith 
being  reckoned  to  him  for  righteousness 
implies  that  he  was  justified,  or  ac- 
counted righteous  and  treated  as  such. 


(  Compare  2  :  26  ;  9  :  8  ;  8  :  36. )       Abraham's 

faith  included  both  his  filial  trust  in 
God,  and  his  belief  in  God's  promise 
(Gen.  15 : 5, 6).  How  stroug  it  was  may 
be  learned  from  ver.  18  and  from  Gen. 
12  :  1-4  and  Heb.  11  :  8-10.  At  this 
point  it  was  only  necessary  to  Paul's 
argument  to  contrast  faith  and  works ; 
and  to  show  that  as  the  gospel  makes 
known  a  righteousness  by  faith  apart 
from  works,  so  Abraham  in  like  man- 
ner obtained  righteousness  by  faith 
apart  from  works.  From  other  parts 
of  Scripture  we  learn  that  Abraham's 
faith  in  God  rested  on  the  Promised 
Seed  (Gal.  3:8),  and  the  promises  which 
were  seen  from  afar  (Johns :  56;  Heb. 
11 :  13).    See  closing  note  on  ver.  10. 

4,  5.  These  two  verses  illustrate  the 
essential  difference  between  a  reward  of 
works,  and  a  favor  bestowed  without 
any  equivalent  in  return.  They  illus- 
trate and  confirm  ver.  3.  Now  to  him 
that  worketh — for  wages  or  hire. 
This  is  the  natural  meaning,  as  shown 
by  the  use  of  the  word  rew^ard,  the 
pay  of  a  hireling.  To  such  the  pay  is 
not  reckoned  as  a  matter  of  grace  or 
favor,  brit  as  of  debt.  But  to  him, 
who  like  Abraham,  ivorketh  not,  as  a 
hireling  for  pay,  but  renouncing  all 
claim  to  reward  and  merit,  believeth 
on  him  wAo  justifieth,  or  accounts 
the  ungodly  as  righteous,  to  such  a  one, 
his  faith  is  reckoned  for  righteous- 
ness, and  necessarily  gratuitous,  (see 
on  ver.  3.)  Then  he  is  no  longer  regarded 
as  ungodly  but  reconciled  (5  :  lo),  regen- 
erated and  adopted  into  God's  family 
(8:15.  See  on  3: 26).  Faith  is  here  pre- 
sented as  entirely  separate  from  works, 
and  as  opposed  to  all  trust  in  works, 
not  as  supplementing  defective  works 
(11:6).  The  final  statement  of  ver.  5 
prepares  the  way  for  the  argument  in 
the  next  verse. 

6.  David    is    quoted    an    authority 


(A 


iiUMANS 


[Ch. IV. 


6  Even  a.s  David  also  clescril)ctli  the 
blessedness  of  the  man  unto  whom 
God  imputeth  rij^hteousness  '  without 

7  works,  mi/i/ui,  Blessed  are  they  whose 
iniquities  are  forgiven,  and  whose  sins 

8  are  covered.  Blessed  is  the  man  to 
whom  the  Lord  will  not  iraimte  sin. 

9  ™  Cometh  this  blessedness  then  upon 
the  circumcision  onli/,  or  upon  the  un- 
circumcision  also?  "For  we  say  that 
faith  was  reckoned  to  Abraham  for 
righteousness. 

10     How  was  it  tlien  reckoned  ;  when  he 
was  in  circumcision,  or  in  uncircum- 


David  speaks  of  the  happiness  of  the 
man,  t(j  whom  God  reckons  righteous- 
ness, apart  from  works. 

7  Happy  they,  whose  iniquities  have 

been  forgiven. 
And  whose  sins  have  been  covered  ; 

8  Happy  the  man  to  whom  the  Lord 

will  not  reckon  sin  ! 

9  Comes  this  happiness  then  on  the  cir- 
cumcision, or  also  on  the  uncircumci- 
sion  ?    For  we  say.  Faith  was  reckoned 

10  to  Abraham  for  righteousness.  How 
then  was  it  reckoned  ?  When  he  was 
in  circumcision,  or  in  uncircumcision  ? 


i  3  :  20,  21,  27. 


m  3  :  29,  30. 


n  Ver.  3. 


among  the  Jews  hardly  second  to  Abra- 
ham, and  especially  revered  for  his 
Messianic    relations    a  n  d    predictions 

(Ps.  2  :2;  Matt.  1:  1).       Eveil      SLfi      David 

describeth — t^peaks  or  a.s.sxvte.  His 
testimony  is  appealed  to  as  a  proof  and 
in  elucidation  of  a  righteousness  apart 
from  works.  Just  as  David  speaks  of 
the  blessedness  of,  or  ujyon,  the 
man  unto  Avhoni  God  imputeth, 
or  /•«• /.one/ /*,  righteousness  without 
works,  aj}art  from  tvorks.  The  word 
rendered  blessedness  occurs  in  the 
New  Testament  only  three  times  (here, 
ver.  9,  and  Gal.  4: 15)  J  and  mcans  «  decla- 
ration of  blessedytessor  happiness.  Thus 
David  utters  a  declaration  of  hajjpiness 
upon  the  man.  "  Nearly  equivalent  to 
saying,  congratulates  the  man"  etc. 
(Boise). 

7,  8.  The  quotation  is  from  the 
Septuagint  (ps.  32:1,2).  Blessed,  or 
Happy ,  they  whose  iniquities  ?/yre 
(and  are)  forgiven,  and  whose  sins 
irere  (and  are)  covered  completely. 
This  implies  man's  absolute  need  of  for- 
giveness, and  that  he  could  in  nowise 
demand  justice  at  God's  hands  (.ioh9: 
2.3).  Blessed,  or  Happy,  the  man 
to  whom  the  Lord  will  in  no  irise 
impute,  rather,  reckon,  sin.  This  im- 
plies that  his  only  hope  is  in  God's  for- 
oearing  to  l)ring  him  into  judgment — 
to  account  sin  against  him.  The  two 
passages  regarding;  Abraham  and  David 
in  a  measure  supjtlcment  each  other. 
Justification  is  the  central  point  (vir.  5), 
Gratuitously  jx-rfonned  through  faith 
and  a  reckoned  righteousness  are  the 
jxiints  brought  to  view  in  the  case  of 
Abraham.  Tiie  full  and  gracious  for- 
giveness of  sins  is  made  prominent  in 
the  words  of  David.  It  is  implied,  and 
so  Paul  affirms,  that  to  such  a   one 


righteousness  is  reckoned  apart  from 
works  (ver.  6).  It  lias  been  noted  that 
in  the  Hebrew  of  the  quotation  from 
David  there  are  three  different  words 
used  to  express  sin.  Thus  "sin  is 
viewed  as  a  wrong  against  God  (trans- 
gression) which  needs  iohe  forgiven,  as 
a  loathsome  thing  (sin)  which  needs  to 
be  covered,  and  as  a  crime  (iniquity) 
which  needs  to  be  avenged  unless  some 
satisfaction  is  rendered  to  justice ;  or 
to  express  substantially  the  same  dis- 
tinctions more  briefly,  sin  is  repre- 
sented as  an  offense  against  God's  maj- 
esty, his  purity,  and  his  justice"  (A. 
N.  Aenold,  "Am.  Com.").  (seePs.  32: 
1,2.) 

9.  Paul  proceeds  to  prove  from  Abra- 
ham's case  that  circumcision  is  not  a 
necessary  condition  of  that  happy  state 
in  which  righteousness  is  reckoned  to  a 
believer,  implying  his  justification. 
Having  shown  how  Abraham  was  ac- 
counted righteous  (ver.  3-5),  and  given 
the  testimony  of  David  to  the  same 
effect,  the  question  naturally  arises: 
Cometh  this  blessedness  then 
upon  the  circumcision  only,  or 
upon  the  uncircumcision  also? 
This  is  not  the  language  of  a  supposed 
objector,  but  rather  Paul's  statement  of 
the  point  in  question.  No  direct  an- 
swer is  given,  but  it  is  implied :  Upon 
the  circumcision  also;  for  Ave  say, 
etc.  On  this  blessedness.  (See  on  ver.  6.) 
For  begins  the  discu.ssion,  repeating 
the  Scripture  statement  of  ver.  3  as  a 
fundamental  starting  point.  In  the 
words,  we  say,  Paul  assumes  the  as- 
sent   of   the    reader    to  this  position. 

(Set- on  ver.  3.) 

10.  How,  under  what  circum- 
stances, was  it  then  reckoned? 
when    he  was   in  circumcision. 


Ch.  IV.] 


ROMANS 


65 


cision?     Not  in  circumcision,  but  in 

11  uncircumcision.  And  oJie  received  the 
sign  of  circumcision,  Pa  seal  of  ithe 
righteousness  of  the  faith  which  he  had 
yet  being  uncircumcised :  that  ••  he 
might  be  the  father  of  all  them  that 
believe,  though  they  be  not  circum- 
cised ;  that  righteousness  might  be  im- 

12  puted  unto  them  also  :  and  the  father  of 
circumcision  ^  to  them  who  are  not  of 
the  circumcision  only,  but  who  also 
walk  in  the  steps  of  that  faith  of  our 
father  Abraham,  which  he  had  being 
yet  uncircumcised. 


Not  in  circumcision,  but  in  uncircum- 

11  cision.  And  he  received  the  sign  of 
circumcision,  a  seal  of  the  righteous- 
ness of  the  faith  which  he  had  while 
in  uncircumcision ;  that  he  might  be 
father  of  all  that  believe  while  in  un- 
circumcision,   that  the  righteousness 

12  might  be  reckoned  to  them  also  ;  and 
father  of  circumcision  to  those  who 
not  only  are  of  the  circumcision,  but 
who  also  walk  in  the  steps  of  the  faith 
of  ovu"  father  Abraham,  which  he  had 
while  in  uncircvimcision. 


Gen.  17  :  10,  11.        p  2  Cor.  1  :  22  ;  Eph.  1  :  13,  14.        q  Phil.  3:9.        r  Luke  19  :  9 ;  Gal.  3  :  7. 


9  :  6,  7. 


or  in  uncircumcision?  This  was 
a  question  of  so  great  importance  to 
the  Jew,  that  a  direct  question  and  a 
positive  answer  are  given.  Not  in 
circumcision,  but  in  uncircum- 
cision. From  a  comparison  of  Gen. 
15  :  6 ;  16:16;  17  :  13,  it  appears  that 
it  was  some  months  before  the  birth  of 
Ishmael  that  the  faith  of  Abraham  was 
counted  to  him  for  righteousness,  that 
Abraham  was  eighty-six  years  old  when 
Ishmael  Avas  born,  and  ninety-nine 
years  old  when  he  was  circumcised. 
Thus  this  great  spiritual  era  in  his  life 
occurred  at  least  fourteen  years  before 
his  circumcision,  clearly  showing  that 
circumcision  had  nothing  to  do  with  it. 
It  should  be  noted  that  Gen.  15  :  6  does 
not  necessarily  fix  the  time  of  his  jus- 
tification. It  was  then  that  it  became 
an  assured  and  a  revealed  fact  to  him. 
About  ten  years  before  this,  when  he  left 
his  own  country  and  came  into  the  land 

of  Canaan    (Gen.  12  :4;  U:  I8-2O;  16:  s),    he 

believed  God,  and  he  should  then  be 
regarded  as  justified.  But  it  was  not 
till  later  that  he  came  to  know  experi- 
mentally and  as  a  revealed  fact  a  right- 
eousness obtained  through  faith. 

11.  So  far  from  this  circumcision  was 
given  ia  consequence  of  it,  and  as  a 
seal  in  attestation  of  the  righteousness 
of  faith  which  he  had  while  in  uncir- 
cumcision. And,  consequently^  he 
received  the  sign,  or  token,  of  cir- 
cumcision— a  token  of  the  covenant 
formed  with  him  as  "  the  father  of  a 
multitude  of  nations  "  ( Gen.  17 : 4-10) .  A 
seal — a  stamp  by  which  anything  is 
attested  (icor.  9:2).  Circumcision  was 
a  seal,  an  outward  token,  attesting  the 
fact  of  the  righteousness  of  faith 
(faith  having  been  reckoned  to  him 
for    righteousness)    which    he    had 


heing  uncircumcised.  Circumcis- 
ion to  him  and  to  his  descendants  was 
a  sign  of  God's  covenant  made  with 
Abraham,  but  only  to  Abraham  was  it 
a  seal  of  the  righteousness  of  his  faith 
exercised  before  his  circumcision.  It 
was  therefore  to  him  what  it  could  not 
be  to  any  of  his  descendants  who  were 
circumcised  when  eight  days  old. 

The  argument  is  now  complete  in 
Abraham's  ca.se  that  he  was  accounted 
righteous  before  he  received  circum- 
cision. Now  comes  the  application  of 
his  case  to  this  discussion.  That  he 
might  be  the  father — spiritually,  a 
conspicuous  example  to  those  exercis- 
ing faith  and  a  leader  of  the  faithful. 
The  great  doctrine  of  righteousness 
through  faith  was  the  more  fully  re- 
vealed to  him,  handed  down  from  him, 
and  traced  back  to  him.  As  father  and 
sons  are  animated  by  the  same  spirit  to 
a  common  faith,  so  a  like  spirit  and  a 
righteousness  apart  from  works  char- 
acterized Abraham  and  the  faithftil 
after  him  (Gai.  3 : 7 ;  ps.  51 :  10, 16, 17),  His 
faith  was  accounted  for  righteousness 
when  he  was  uncircumcised,  of  which 
fact  circumcision  became  to  him  an 
attesting  seal  in  order  that  he  might 
be  the  father  of  all  them  that  be- 
lieve, though  they  be  not  cir- 
cumcised, that  the  righteousness 
might  be  im-puted,or reckoned,  unto 
them  also. 

12.  The  construction  in  this  verse  is 
very  difficult  in  the  original.  Its  mean- 
ing is  brought  out  in  the  following  trans- 
lation :  And  father  in  relation  to  cir- 
cumcision, to  those  toho  not  only  are  of 
circumcision  (having been  circumcised), 
hxit  who  also  walk  in  the  steps  (after  the 
example)  of  the  faith  of  our  father, 
Abraham,  which  he  had  when  yet  in 


66 


ROMANS 


[Ch.  IV. 


13  For  the  promise  that  he  should  be  the 
their  of  the  world,  was  not  to  Abra- 
ham, or  to  his  seed,  "tlirough  the  law, 
»but    through    the    righteousness   of 

14  faith.  For  Jif  they  which  are  of  the 
law  be  heirs,  "  faith  is  made  void,  and 

15  the  promise  made  of  none  effect:  be- 
cause a  the  law  worketh  wrath:  for 
^  where  no  law  is,  there  is  no  transgres- 

16  sion.  Therefore  it  is  of  faith,  that  it 
might  be  "hy  grace;  ''to  the  end  the 
promise  might  be  sure  to  all  the  seed ; 


13  For  not  through  law  was  the  promise 
to  Abraham,  or  to  his  seed,  that  he 
should    be    heir    of    the    world,    but 

14  through  righteousness  of  faith.  For  if 
they  tliat  are  of  law  are  heirs,  faith  is 
made  void,  and  the  promise  is  made  of 

15  no  effect.  For  the  law  works  wrath ; 
but  where  there  is  no  law,  neither  is 

16  there  transgression.  For  this  cause  it 
is  of  faith,  that  it  may  be  according  to 
grace ;  in  order  that  the  promise  may 
be  sure  to  all  the  seed ;  not  to  that  only 


t   Gen.  12  :  1-3 ;  17  :  4,  etc. ;  Gal.  3  :  29.    u   Gal.  3  :  16-18.    x  Ver.  11. 
«  See  3  :  31.      a  3  :  19,  20 ;  5  :  13,  20 ;  1  Cor.  15  :  56 ;  2  Cor.  3  :  7,  9.      6  5 

d   Gal.  3  :  22  ;  Heb.  6  :  13-20. 


y   Gal.  2  :  21  ;  5  :  4. 
13.      c  3  :  24-26 ;  5 


uncircumcision.  In  the  preceding  verse 
Abraham  is  declared  to  be  father  of  be- 
lie\ang  Gentiles;  in  this  verse,  father 
of  believing  Jews ;  and  unbelieving 
Jews  are  excluded  from  this  relation. 
So  John  the  Baptist  emphasized  this 
spiritual  relationship:  "Begin  not  to 
say  within  yourselves,  We  have  Abra- 
ham for  our  father,"  etc.  (Luke  3:8).  Our 
Saviour  also:  "If  ye  were  Abraham's 
children,  ye  would  do  the  works  of 
Abraham"  (John 8:39),  The  true  chil- 
dren of  Abraham  are  not  his  natural 
descendants,  but  those  who  have  faith. 

13.  The  great  fact  that  Abraham  was 
father  of  believing  Jews  and  Gentiles 
is  confirmed  by  another  reason :  The 
promise  to  Abraham  and  his  seed  w^as 
grounded  on  faith,  not  on  works  of  law. 
For  the  promise  to  Abraham  and  his 
seed  that  he  should  be  the  heir  of 
the  Avorld  was  not  through  law,  de- 
manding works  and  obedience,  but 
throtigh  righteousness  of  faith,  that 
obtained  by  means  of  faith.  The  phrase 
"  heir  of  the  world  "  is  not  used  in  the 
promises  to  Abraham,  but  is  a  summary 

oftheirimpOrt(Gen.l2:2,3;  13:14-17;  15:18; 
17  :  8  ;  22  :  18  ;  compare  Ps.  89).      They  Centered 

in  the  promise,  "  In  thee  shall  all  fami- 
lies of  the  earth  be  blessed."  It  was  only 
in  Christ,  the  seed  of  the  promise  (Gai. 
3:16,17),  that  Abraham  truly  became 
"the  heir  of  the  world"  (8:i7;  i  Cor. 
15 :  24).  Compare  also :  "  For  all  things 
are  yours  .  .  .  and  ye  are  Christ's  and 
Christ  is  God's  "  (i  Cor.  s :  21-23). 

14.  For  if  they  that  are  of  latv, 
especially  those  who  depend  on  the 
w^orks  of  the  Mosaic  law,  are  heirs, 
faith  is  made  void,  rendered  use- 
less, and  the  promise  made  of 
none  effect  (g.ii.  3  is).  If  the  inher- 
itance comes  through  obedience  to  law 


then  the  faith  ascribed  to  Abraham  is 
useless  and  the  promise  too  is  inopera- 
tive and  of  no  value,  since  the  inherit- 
ance might  be  claimed  as  due  for  serv- 
ice, just  as  if  no  promise  had  been 
made.  What  God  promised  as  a  gra- 
tuity W'Ould  be  claimed  as  a  reward. 

15.  Another  reason  given  why  the  in- 
heritance does  not  come  by  works  of  law. 
Because  the  law  worketh  wrath, 
is  the  occasion  of  God's  wrath,  and  ex- 
poses us  to  punishment  as  transgressors, 
inasmuch  as  no  one  fully  meets  its 
claims.  If  it  therefore  only  aggravates 
man's  case,  how  then  could  it  secure  to 
him  the  blessings  of  the  inheritance? 
For,  rather,  £nt  where  there  is  no  law 
neither  is  there  transgression  of  any 
specific  law,  hence  no  wrath  and  no 
punishment.  It  is  the  law  that  gives 
the  knowledge  of  sin  (3 :  20)  and  to  sin  its 
condemning  power.  It  must  be  outside 
and  independent  of  law  that  the  prom- 
ised inheritance  can  be  secured.  Paul 
here  is  careful  and  guarded  in  the  use 
of  the  word  transgression,  which  means 
a  violation  of  a  specific  law.  There  is 
another  word  for  sin  in  its  broader  and 
deeper  meaning  (5 :  i3),  which  has  refer- 
ence to  wrong  moral  emotions  and  char- 
acter, and  to  the  underlying  corrupt 
moral  nature. 

16.  Recurring  to  ver.  13,  Paul  applies 
what  he  had  just  said.  Therefore — 
on  account  of  this — such  being  the  case 
that  the  law  works  wrath  and  cannot 
confer  heirship,  it,  the  inheritance,  is 
of  faith,  that  it  may  be  according  to 
grace — free,  unmerited  favor,  not  as  a 
debt,  but  as  a  gift.  To  the  end,  or 
In  order  that  the  promise  may  be 
sure  to  all  the  seed.  Only  in  this 
way  could  it  be  sure.  Never  could  it" 
be   if  dependent  on  imperfect,  chang- 


Ch.  IV.] 


ROMANS 


67 


not  to  that  ouly  Avhich  is  of  the  law, 
but  to  that  also  which  is  of  the  faith  of 
Abraham  ;  e  who  is  the  father  of  us  all, 

17  (as  it  is  written,  I  have  made  thee  a 
father  of  many  nations,)  before  him 
whom  he  belie veth,  even  God,  ^who 
quickeueth  the  dead,  and  calleth  those 
s  things  which  be  not  as  though  they 

18  were.  Who  against  hope  believed  in 
hope,  that  he  might  become  the  father 
of  many  nations,  according  to  that 
which  was  spoken.  So  shall  thy  seed 


which  is  of  the  law,  but  to  that  also 
which  is  of  the  faith  of  Abranam  ;  who 

17  is  the  father  of  us  all.  (as  it  is  written, 
A  father  of  many  nations  have  I  made 
thee,)  before  God  whom  he  believed, 
who  makes  alive  the  dead,  and  calls 
the  things  that  are  not  as  though  they 

18  were ;  who  against  hope  believed  in 
hope,  to  the  end  that  he  might  become 
father  of  many  nations,  according  to 
that  which  was  spoken,  So  shall  thy 


e  9  :  8 ;  Isa.  51  :  2. 


/  8  :  11 ;  Eph.  2  :  1-5. 


ir  9  :  26  ;  1  Cor.  1  :  28  ;  1  Peter  2  :  10. 


ing,  sinful  man ;  but  ever  would  it  be, 
if  it  rested  on  tlie  faithful  word  of  the 
eternal  and  unchanging  God.  The  seed 
are  the  spiritual  ones  through  faith 
(ver.  13).  All  is  emphatic,  and  ex- 
panded in  the  next  clause.  The  mean- 
ing is :  That  the  promise  may  be  sure 
to  all  the  spiritual  seed,  not  to  that 
seed  only  Avhich  is  of  the  law,  (that 
is,  believing  Jews),  but  to  that  seed 
also  which  is  of  the  faith  of 
Abraham  (believing  Gentiles  (ver.  i2)). 
"Both  the  grace  and  the  certainty  of 
the  promise  required  that  it  should  be 
connected  with  faith  alone.  But  this 
implies  that  it  is  universal  to  all  who 
believe."  Who  is  the  father  of  us 
all — who  believe  (Gai.  3 :  29). 

17.  As  it  is  written — corroborating 
what  he  had  just  said.  This  and  the 
quotation  that  follows  are  generally  put 
in  a  parenthesis.  I  have  made  thee 
a  father  of  many  nations  (Gen. 
17  :  5  quoted  from  the  Septuagint  ver- 
sion). The  primary  reference  of  this 
promise  appears  to  have  been  to  his 
natural  descendants ;  but  all  the  prom- 
ises to  Abraham  had  also  their  spiritual 
significance.  They  had  their  letter  and 
their  spirit  (2:28.29).  Abraham  w^as 
the  natural  ancestor  of  the  Edomites, 
Ishmaelites,  and  many  Arabian  tribes, 
as  well  as  of  the  Israelites  (Gen.  25  : 1-4) ; 
l)ut  spiritually  of  a  numerous  posterity 
of  believers  from  all  nations  (ver.  11). 
The  connection  of  thought  makes  the 
reference  here  to  the  latter.  The  word 
translated  nations  means  also  Gentiles, 
which  makes  the  quotation  the  more 
striking.  Before  him  Avhom  he 
believed,  even  God.  This  is  a 
very  difficult  phrase.  The  word  trans- 
lated before  means  strictly  over  against, 
but  according  to  a  Hebrew  idiom,  he- 
fore,  in  the  sight  of,  and  so  it  is  com- 
monly regarded.     It  can  therefore  be 


rendered,  Before  God  in  whom  he  be- 
lieved, meaning.  He  was  father  of  many 
nations,  before  or  in  the  sight  of  God 
in  wiiom  he  believed.  But  another 
explanation  is  worthy  of  notice,  though 
not  without  its  difficulties.  According 
to  an  Aramean  idiom,  an  example  oc- 
curring in  Ezra  6  :  13,  where  tlie  form 
corresponds  exactly  with  this  phrase  in 
the  Greek,  it  may  be  rendered,  Because, 
or  according  as  he  believed  God.  With 
this  translation  there  need  be  no  paren- 
thesis. A  colon  may  be  placed  at  the 
end  of  ver.  16  and  after  "  nations." 
Who  quickeneth  the  dead — with 
reference  to  Abraham  and  Sarah  (ver.  19 ; 
Heb.  11 :  11.  u.  19).  God's  almighty  power 
and  his  omniscience  were  the  ground  of 
Abraham's  faith.  And  calleth  the 
things  that  are  not  as  though  they 
were — referring  to  unborn  generations, 
the  descendants  of  Abraham  and  Sarah. 
To  God  the  future  is  as  present;  the 
unborn  as  if  existing.  ]\Iany  render. 
And  calleth  into  being  the  things  that 
are  not,  with  reference  to  his  omnipo- 
tent, creative  power.  But  the  former 
is  the  simpler  and  more  natural  expla- 
nation (Acts  7:5).  "The  nations  which 
should  spring,  physically  or  spiritu- 
ally, from  him  God  spoke  of  as  having 
an  existence,  which  word  Abraham  be- 
lieved" (Alfoed). 

18.  Abraham  is  exhibited  as  a  re- 
markable example  of  faith.  Who 
against  hope,  and  contra)^  to  hope, 
believed  in  hope,  resting npon  hope. 
Contrary  to  all  human  grounds  of  rea- 
soning he  notwithstanding  believed, 
resting  his  hope  on  the  ground  of  the 
Divine  promise.    A  good  illustration  of 

what    faith    is.         (Compare  Heb.  11:1,  8-10.) 

That  he  might,  etc.  His  faith  ex- 
tending thus  far,  that  he  might  or  should 
become  father  of  many  nations  (see  on  ver. 
17),  according  to  that  which  ^vas 


68 


ROMANS 


[Ch.  IV. 


19  be.  And  being  not  weak  in  faith,  •>  he 
considered  not  liis  own  body  now  dead, 
wlien  lie  was  about  an  hundred  years 
old,  neither  yet  the  deadness  of  Sarah's 

20  womb :  he  staggered  not  at  the  promise 
of  God  through  unbelief;  but  was 
strong  in  faith,  giving  glory  to  God ; 

21  and  being  fully  persuaded  that,  what 
he  had  promised,  Uie  was  able  also  to 

22  perform.  And  therefore  •'it  was  im- 
puted to  him  for  righteousness. 

23  Now  'it  was  not  written  for  his  sake 

24  alone,  that  it  was  imputed  to  him  ;  but 
for  us  also,  to  whom  it  shall  be  im- 
puted, if  we  believe  on  him  that  raised 


19  seed  be.  And  being  not  weakened  in 
faith,  he  considered  his  own  body  al- 
ready dead,  being  about  a  hundred 
years  old,  and  the  deadness  of  Sarah's 

20  womb ;  but  in  view  of  the  promise  of 
God  he  wavered  not  through  unbelief, 
but  was  made  strong  in  faith,  giving 

21  glory  to  God,  and  being  fully  assured, 
that  what  he  had  promised  he  was  able 

22  also  to  perform,  \\herefore  also  it  was 
reckoned    to    him    for   righteousness. 

2o  And  it  was  not  written  for  his  sake 
alone,  that  it  was  reckoned  to  him ; 

24  but  for  ours  also,  to  whom  it  will  be 
reckoned,  if  we  believe  on  him  who 
raised  Jesus  our  Lord  from  the  dead  : 


A  Gen.  17  :  17 ;  18  :  11-U ;  Heb.  11  :  11,  12.  i  Luke  1  :  37,  45. 

J  15  :  4 ;  1  Cor.  10  :  6,  11 ;  2  Tim.  3  :  16,  17. 


k  Vcr.  3,  6. 


spoken,  So,  as  the  stars  for  multi- 
tude,  shall  thy  seed  be  (oeu.  15:5, 

quoted  from  the  Septuagiut ;  Heb.  11  :  12  \ 

19.  And  being  not  weak,  but  on 

the  contrary  strong,  in  faith,  he 
considered  not,  he  did  not  regard — 
he  made  no  account  of  his  own  body 
now  dead  (figuratively),  etc.,  but 
against  all  human  probabilities  and  all 
human  analogies,  rested  on  God's  prom- 
ise. But  the  highest  critical  authori- 
ties omit  not  after  co7isidered ,  and  trans- 
late, he  considered  his  oivn  body  now  as 
good  as  dead  .  .  .  but  staggered  not,  etc. 
Not  being  weak  in  faith  he  was  well 
aware  of  and  considered  well  the  impos- 
sibilities as  to  nature,  but  as  to  the  prom- 
ise of  God  he  wavered  not  through  un- 
belief. His  foith  was  not  shaken.  This 
reading  and  the  interpretation  growing 
out  of  it  accords  well  with  ver.  18, 
where  Abraham  is  said  to  rest  upon 
hope  in  God,  when  no  hope  appeared 
on  the  human  side,  and  also  with  Gen. 
17  :  17,  one  of  the  surprises  in  Abra- 
ham's faith,  but  only  a  surprise,  for  he 
showed  his  steadfast  faith  in  his  imme- 
diate obedience  in  being  circumcised 
himself,  and  circumcising  Ishmael  and 
all  the  males  in  his  house. 

20.  He  staggered  not,  etc.  If 
not  is  omitted  after  considered,  in  the 
preceding  verse,  then  translate,  but  as 
to  the  promise  of  God,  he  wavered  not 
through  nn belief,  he  did  not  look  upon 
it  distrustfully,  neither  did  he  doubt 
through  lackof  foith,  butwaxed  strong 
in  faith.  So  far  from  wavering  he 
increased  in  faith,  giving  glory  to 
God,  doubtless  in  oral  praise  and  ado- 
ration, and  in  honoring  his  faithful- 
ness and  power  by  his  conduct  and  life. 


21.  And  being  fully  persuaded, 
or  assured,  that  what  he  had  prom- 
ised, he  was  able  also  to  perform 

— a  general  truth,  applicable  in  our 
day  as  well  as  in  Abraham's  or  Paul's. 
32.  And  therefore,  etc.,  where- 
fore also,  on  account  of  this  faith,  this 
simple,  unconditional  confidence  in 
God  and  his  promise,  it  was  im- 
puted, reckoned,  to  him  for  right- 
eousness. Notice  how  emphasis  is 
put  upon  Abraham's  strong  fiiith,  as  il- 
lustrated in  ver.  13-21 ;  and  that  an 
important  element  in  his  faith  was 
"  giving  glory  to  God"  (ver.  20).  What- 
ever merit  there  might  be  in  it  was 
not  on  his  part  but  belonged  Avholly  to 
God,  to  whom  he  gave  glory,  since  it 

was  his  work   in   him    ( Eph.  2:8;  see  further 
on  ver.  3). 

23.  Application  of  what  has  been 
said  regarding  Abraham  to  Christians 
— Now  it  Avas  not  Avritten,  when  it 
was  first  recorded,  for  his  sake  alone 
— its  design  was  not  merely  to  record  a 
historical  fact  and  do  honor  to  that  il- 
lustrious patriarch,  that  it  "was  im- 
puted, accounted,  to  him,  but  rather 
that  he  should  be  a  type  and  pattern  to 
believers  in  every  age.   ( Comp.  i  Cor.  9  :  lo ; 

10  :  6,  11:  Gal.  3:  8.) 

24.  But  for  us  also — for  our  ben- 
efit and  profit,  to  whom  it  will  be  reck- 
oned, if  we  believe  on  him  Avho 
raised  up  Jesus  our  Lord  from 
the  dead.  Faith  in  God  is  required 
in  us  as  well  as  in  Abraham.  This  is 
the  parallel  whicli  Paul  wislied  here  to 
draw,  lender  tlie  gospel  to  believe  in 
God  is  to  believe  in  Christ,  for  Christ  is 
the  way  to  God ;  and  to  believe  in 
Christ  is  to  believe  in  God,  for  Christ  is 


Ch.  IV.] 


ROMANS 


69 


25  up  Jesus  our  Lord  from  the  dead;  °>  who  I  25  who  was  delivered  up  for  our  tres- 
was  delivered  for  our  offences,  and  I  passes,  and  was  raised  for  our  justifica- 
"was  raised  again  for  our  justification.  |       tiou. 


OT  5  :  6-8 ;  8  :  32 ;  Isa.  53  :  5,  6,  10-12  ;  2  Cor.  5  :  21. 


n  8  :  33,  34 ;  1  Cor.  15  :  17. 


God  manifested  in  the  flesh  (John  i :  i,  ii ; 
12 ;  u,  45 ;  14 : 1, 6, 9) .  Abraham  too  looked 
forward  to  Christ  (John  s:  56).  Notice 
also  the  emphasis  put  upon  Christ's 
resurrection.  It  was  the  great  de- 
cisive evidence  of  his  divine  mission  as 
the   Christ,  the  Saviour  of  the  world 

(10;  9;    Acts  1  :  22  ;   4:33,  etc-).        It    WaS    the 

greatest  of  miracles,  and  an  exhibition  of 
Divine  power  here  paralleled  with  that 
inferior  one  in  the  birth  of  Isaac,  And 
the  birth  of  Isaac  was  not  stranger  to 
the  Jew  than  the  spiritual  birth  of  Gen- 
tiles through  faith  alone. 

25.  This  verse  contains  the  very 
heart  of  the  gospel.  Who  was  de- 
livered up  unto  death.  Delivered  up 
by  Judas  (Matt.  26 :  48-5o)  and  by  the  Jew- 
ish authorities  (Matt.  27:2),  by  God's 
fixed  purpose  and  foreknowledge  (Acts 
2 :  23)  and  voluntarily  by  himself,  acting 
in  accordance    with    the    will    of  the 

Father    (John  10  :  17,  is  ;  is  :  11).        FOF,    071 

account  of ,  our  offenses,  because  we 
had  sinned  and  to  make  expiation  for 

sin  ( Isa.  53  :5,  6;  Heb.  9  :  28;  1  Peter  2  :24).     The 

word  offenses,  translated^  trespasses  in 
the  Revised  version,  includes  any 
deviation  from  truth  and  upright- 
ness. And  was  raised  for  our 
justification, /or  the  sake  of — to  se- 
cure our  justification — the  forgiveness 
of  sins  and  restoration  to  the  Divine 
favor,  our  being  accounted  as  right- 
eous and  our  acceptance  with  God. 
The  word  here  translated  justifica- 
tion occurs  only  here    and  in  5  :  18. 

(See  on  1  :  17  (4)  ;    also  on  3  :  26.)        But      hoW 

was  Christ's  resurrection  necessary  to 
our  justification?  (1)  A  dead  Christ 
would  have  shown  that  sin  and  death 
had  been  triumphant ;  the  living  Christ 
implies  a  victor  who  is  able  to  save  to 

the   uttermost    ( l  :  ^  ;    7  :  24,  25  ;    8  :  34 ;    1    Cor. 

15:55-57).  (2)  Christ' s  atoning  death 
would  have  been  in  vain  if  he  had  not 
risen  to  be  a  human  and  divine  medi- 
ator and  intercessor ;  to  be  also  exalted 
as  a  Prince  and  a  Saviour  to  give  repent- 
ance and  the  remission  of  sins,  and  to 
bestow  the  promised  Holy  Spirit  ( i  Cor. 

15  :  17  ;  Acts  2  :  33  ;  5  :  31 ;  Heb.  7  :  25) .       (3  )    Wc 

need  Christ  as  our  life  as  well  as  our 
death.    We  die  to  sin  and  self  in  him, 


and  we  rise  with  him  to  newness  of  life 
(6:3,4,7-11).  (4)  His  great  work  as  a 
Redeemer  was  not  complete  without  his 
resurrection.  He  must  rise  to  continue 
his  work  personally  before  God  in 
heaven,  and  through  the  Holy  Spirit 
among  men  on  earth  (Heb.  9: 9-15,  23-26; 

10  :  12-18). 

Practical  Remarks. 

1.  The  righteousness  by  faith  was  ex- 
emplified in  Abraham  and  David  (ver. 
1-8;  Heb.  11  :  17,  32,  33). 

2.  God's  method  of  saving  sinners  takes 
away  all  boasting,  even  from  the  best  of 
men  (ver.  2,  3  ;  Eph.  2  :  8-10). 

3.  Justification  by  works  and  justifica- 
tion by  faith  are  diametrically  opposed  to 
each  other,  and  cannot  be  even  partially 
united  (ver.  5,  6 ;  11  :  6). 

4.  Persons  are  justified  as  undeserving 
and  ungodly  without  any  merit  of  their 
own,  but  for  what  Christ  has  done  for 
them  and  is  to  them  (ver.  5;  5:6;  Phil. 
3:9). 

5.  Saving  faith  is  the  same  in  all  ages 
and  dispensations  (ver.  5-8  ;  Heb.  11  : 1, 
5,  6,  etc.). 

6.  True  happine.ss  comes  only  to  those 
to  whom  God  reckons  not  sin  but  right- 
eousness (ver.  6-8  ;  5  :  1,  2  ;  8  :  1,  5). 

7.  True  happiness  does  not  depend  on 
outward  conditions  or  mere  externals 
(ver.  9-11;  Matt.  5  :  3-11). 

8.  Justification,  by  which  a  righteous- 
ness is  accounted  to  us  by  faith,  is  a  doc- 
trine both  of  the  Old  and  New  Testament, 
and  is  suited  to  all  men  (ver.  8,  9 ;  Hab. 
2:4;  Isa.  53  :11). 

9.  The  perversion  of  rites,  ceremonies, 
and  means  of  grace,  by  regarding  them  as 
meritorious,  has  been  common  under  the 
gospel  as  Avell  as  under  the  law  (ver.  9-12  ; 
Gal.  1:6:  3  :  2-4). 

10.  In  God's  covenants  with  his  ancient 
people,  we  should  distinguish  the  letter 
from  the  Spirit,  the  shadow  from  the  sub- 
stance (ver.  11,  12  ;  Heb.  10  :  16;  Gal.  4  : 
21-27). 

11.  There  appears  to  have  been  two 
covenants  made  with  Abraham,  the  one 


70 


ROMANS 


[Ch.  V. 


by  which,  as  progenitor  of  the  Messiah 
and  father  of  the  faithful,  he  was  con- 
stituted heir  of  the  world  (ver.  13),  the 
other  "the  covenant  of  circumcision" 
(Acts  7:8),  which  was  to  mark  his  natural 
descendants  and  be  a  bond  of  a  national 
organization  (ver.  11-13  ;  Gen.  12  :  3  ;  15  : 
5,6;  17  :  10-14;  22:  18). 

12.  Circumcision  of  the  descendants  of 
Abraham  in  all  ages  attests  his  faith 
which  he  exercised  before  he  was  circum- 
cised (ver.  11 ;  Gen.  15  :  5-18  ;  ver.  17  ;  17  : 
2-11). 

13.  Baptism  did  not  take  the  place  of  cir- 
cumcision. The  latter  was  a  national  rite 
for  all  the  male  descendants  of  Abraham  ; 
the  former  is  a  gospel  rite  for  believers, 
both  male  and  female.  Circumcision  was 
a  seal  of  Abraham's  faith  alone  (ver.  11) ; 
baptism  is  not  a  seal  but  a  symbol  of  the 
inward  change  of  those  who  are  to  receive 
it  (6  :  3,  4).  If  Paul  and  the  other  New 
Testament  writers  had  known  of  this  re- 
lation existing  between  circumcision  and 
baptism,  how  strange  it  is  that  they  never 
refer  to  it.  It  would  have  been  most 
natural  at  the  apostolic  conference  (Acts 
15),  and  at  other  times,  for  them  to  say: 
Baptism  takes  the  place  of  circumcision. 
But  they  neither  said  nor  hinted  anything 
of  the  kind,  showing  that  the  thought 
never  occurred  to  them  (ver.  11,  12). 

14.  Spiritual  service  of  the  heart  has 
been  required  in  all  dispensations,  and 
has  ever  been  essential  to  godliness  (ver. 
11-13 ;  1  Sam.  15  :  22 ;  Micah  6:8;  Heb. 
11  :5). 

15.  AH  true  believers  are  of  the  seed  of 
Abraham,  and  are  brethren,  and  with 
Christ  their  Head  are  heirs  of  the  wolrd 
(ver.  11-13;  Gal.  3  :  29). 

16.  God's  people  are  not  restricted  by 
national  limits.  The  spiritual  nature  of 
Christ's  kingdom  and  of  church-member- 
ship are  against  all  national,  sacramental, 
and  hereditary  theories  of  the  church 
(ver.  11-13  ;  John  4  :  24  ;  18  :  36). 

17.  God  has  made  no  promises  of  salva- 
tion on  account  of  morality  or  mere  forms 
of  religion.  They  afford  no  ground  of 
faith  or  of  justification  (ver.  14  ;  10  :  2-4  ; 
2  Tim.  3  :  5). 

18.  There  can  be  no  ju-^^tification  by  the 
law  which  works  wrath.  That  which  con- 
demns cannot  justify  (ver.  15 ;  7  :  7-11). 


19.  It  is  the  gratuitousness  of  salvation 
ihxough.  faith  that  renders  it  suited  to  all 
men  in  all  ages  (ver.  16 ;  10  :  11-13). 

20.  Our  faith  should  be  strong,  since  we 
have  the  promises  of  God  backed  by  his 
omnipotence,  omnipresence,  and  all  the 
infinite  resources  of  his  being  (ver.  17-21 ; 
1:  16;  Eph.  3  :  20). 

21.  Giving  glory  to  God  is  an  important 
element  in  all  true  worship.  Distrust  of 
God's  power,  wisdom,  and  goodness  is  the 
highest  dishonor  we  can  cast  on  his  name 
(ver.  20 ;  John  16  :  9  ;  1  John  5  :  10). 

22.  We  should  rest  implicitly  on  the 
promises  of  God.  No  obstacle  in  their 
way  should  cause  us  to  doubt  their  fulfill- 
ment (ver.  21,  22  ;  Isa.  40  :  8 ;  46  :  9,  10 ;  2 
Cor.  1  :  20). 

23.  The  Scriptures  are  for  our  instruc- 
tion, that  we  might  know  the  way  to  God 
through  Jesus  Christ  (ver.  23,  24  ;  2  Cor. 
5  :19;  Isa.  61:  10). 

24.  The  resurrection  of  Christ  was  the 
crowning  miracle  of  the  gospel,  and  the 
mainspring  of  our  hopes  of  salvation 
(ver.  24  ;  2  Tim.  1  :  10 ;  1  Peter  1 :  3,  21 ;  1 
Thess.  4  :  14;  John  14  :  19). 

25.  The  death  and  resurrection  of  Christ 
are  inseparably  connected  with  man's 
salvation.  Without  his  death  there  could 
have  been  no  expiation  of  sin,  and  with- 
out his  resurrection  no  object  of  faith  and 
no  justification  (ver.  25;  Acts  17:3; 
20:21). 

CHAPTER  V. 

Thus  far  the  argument  is  complete. 
The  gospel  is  the  power  of  God  unto 
salvation,  for  in  it  is  revealed  a  right- 
eousness of  God  which  can  be  ob- 
tained through  faith.  All  men  are  sin- 
ners and  under  condemnation,  and  need 
this  righteousness  (i:i8-3:2o).  It  can 
be  obtained  through  grace,  entirely  in- 
dependent of  works  of  law,  by  faith 
in  Christ  Jesus,  avIio  has  redeemed  us 
and  offered  up  himself  as  a  propitiatory 
sacrifice.  Thus  all  the  demands  on  the 
part  of  God  are  satisfied,  an<l  his  holy 
and  righteous  character  in  his  relations 
and  dealings  with  sinful  men  is  so  ex- 
hibited l)efore  all  intelligent  creatures, 
that  he  can  be  righteous  and  accept  as 
righteous  believers  in  Jesus.  The  doc- 
trine of  justification  by  faith  is  thus 
])roucht  into  view,  on  the  one  hand  ex- 
cluding all  boasting,  yet  on  the  other 


Ch.  v.] 


ROMANS 


71 


The  results  of  justification  to  the  believer,  and 
as  to  the  race. 

5       THEREFORE   « being    justified    by 
faith,  we  have  p  peace  with  God  through 

2  our  Lord  Jesus  Christ :  i  by  whom  also 
we  have  access  by  faith  into  this  grace 
wherein  we  stand,  and  ^  rejoice  in  hope 
of  the  glory  of  God. 

3  And  not  only  so,  but  Mve  glory  in 


5       BEING  justified  therefore  by  faith, 
let  us  have  peace  with  God  through 

2  our  Lord  Jesus  Christ ;  through  whom 
we  have  had  our  access  also  by  faith 
into  this  grace  in  which  we  stand,  and 
let  us  exult  in  hope  of  the  glory  of 

3  God.    And  not  only  so,  but  let  us  exult 


0  See  refs.  1  :  17.  p  Isa.  32  :  17  ;  John  16  :  33  ;  2  Cor.  5  :  18-20.  q  John  10  :  9 ;  Eph.  3  :  12. 

r  1  Peter  1  :  3-8.  s  8  :  35-37  ;  Matt.  5  :  11,  12  ;  2  Cor.  12  :  10. 


establishing  the  law  (3: 21-31).  This 
doctrine  of  salvation  by  grace,  through 
justification  by  faith,  is  further  con- 
firmed and  illustrated  from  the  Old 
Testament  Scriptures,  showing  that  the 
law  and  gospel  in  this  respect  are  in 
perfect  accord,  and  that  the  former  is 
preparatory  to  the  latter  (4:1-25),  In 
this  chapter  Paul  notices  the  results  of 
justification  by  faith  first  upon  the  in- 
dividual (ver.  1-11),  and  second  upon  the 
race  parallel  with  the  ruin  through 
Adam  (ver.  12-21). 

1-11.  Justification  by  faith  re- 
sults IN  PEACE  with   God,  hope, 

JOY  IN  AFFLICTIONS,  AND  ASSURANCE 
OF  SALVATION. 

1.  Therefore — in  accordance  with 
what  has  been  said  in  3  :  21-4  :  25. 
Being  justified,  or  accounted  right- 
eous, by  faith.  The  position  of  these 
words  is  emphatic,  and  closely  con- 
nected with  "justification"  in  4:25. 
Paul  regards  this  doctrine  as  an  es- 
tablished fact,  and  the  foundation  of  the 
results  of  which  he  is  about  to  speak. 
The  tense  of  the  word  translated  being 
justified  is  such  in  the  original  as  to  in- 
dicate that  it  is  not  a  progressive,  but  a 
single  and  completed  act  in  connection 
with  the  exercise  of  faith.  We  have 
peace.  Most  manuscripts  read,  Let 
tcs  have  peace — retain,  hold  fast  peace 

(1:28;  1  Tim.  3  :  9  ;  2  Tim.  1:13).      TMs  is   an 

immediate  and  abiding  result  of  justifi- 
cation ;  this  they  should  have,  and  hold 
fast  to  as  a  possession.  So  the  American 
revisers  and  the  Improved  Bible  Union 
version  translate.  Internal  evidence 
and  the  context,  however,  rather  favor 
the  common  reading,  We  have  peace. 
A  statement  of  fact  is  more  suitable  to 
the  connection.  Some  ancient  tran- 
scriber could  easily  and  inadvertently 
have  made  the  change,  there  being  a 
difference  only  of  a  single  similar  letter 
with  probably  no  difference  in  pronun- 


ciation. Whichever  form  is  used  in  the 
text,  the  other  reading  should  be  put  in 
the  margin.  Peace  Avith  God — con- 
scious of  being  reconciled  to  God,  and 
no  longer  conscious  of  enmity  between 
ourselves  and  God  (2  Cor.  5  :  17-19). 
Through  our  Lord  Jesus  Christ — 
the  one  through  whom  this  peace  with 
God  is  effected.  Christ  has  died  for  our 
sins,  satisfied  all  of  God's  claims  upon 
us,  removed  his  righteous  displeasure, 
and  wrought  out  a  righteousness  for  us, 
and  God  for  his  sake  has  accepted  us  as 
righteous.  Conscious  of  the  fact  that 
we  are  forgiven  and  restored  to  the 
Divine  favor,  we  are  delivered  from  all 
fear  of  Divine  wrath,  and  through 
Christ  brought  into  loving  union  with 

God  (Matt.  11:28). 

2.  By  whom  also  we  have  had 
our  access,  or,  admission,  by  means 
of  faith  into  this  grace,  this  state 
of  gratuitous  justification,  wherein 
we  stand — have  been  and  are  stand- 
ing (Eph.  2:18;  3:12).  This  takes  us 
back  to  our  first  admission,  or  as  Meyer 
translates  our  introduction,  into  this 
gracious  state  within  which  we  have 
since  been  standing,  enjoying  friendly 
relations  and  intercourse  with  God. 
And  rejoice,  or  glory.  If  we  trans- 
late in  the  preceding  verse,  Let  us  have 
peace,  then  in  this  verse  we  must  trans- 
late. And  let  us  rejoice.  Either  render- 
ing is  allowable.  A  triumphant,  ex- 
ultant joy  is  meant.  In  hope,  or  up- 
on hope,  of  sharing  the  glory  of  God 
— that  glory  which  God  will  impart  to 
the  believer  in  the  future  world  (8:i8). 
Three  benefits  are  thus  far  specified  in 
connection  with  justification ;  admission 
into  this  gracious  state,  peace  with  God 
(ver.  1),  and  the  exultant  hope  of  glory 
hereafter. 

3.  And  not  only  so,  do  we  exult 
in  hope  of  glory,  but  ^xe  glory — re- 
joice exultingly — in  tribulations,  or 


72 


KOMANS 


[Ch.  V. 


tribulations  also :  knowing  that  tribula- 
l  tion  worketh  patience  ;  'and  patience, 
experience;    "and  experience,  hope: 
5  ^  and  hope  maketh  not  ashamed  :  »  be- 
cause the  love  of  God  is  shed  abroad  in 
our  hearts  by  the  Holy  Ghost  whieli  is 
given  unto  us. 
0      For   J  when   we    were   yet   without 
strength,  » in  due  time  Christ  died  for 


in  afflictions  also ;  knowing  that  afflic- 

4  tion  works  patience  :  and  patience  ap- 

5  proval ;  ana  approval  hope  ;  and  hope 
makes  luit  a>hamed  ;  because  the  love 
of  God  has  been  poured  forth  in  our 
hearts,  through  the  Holy  Spirit  which 
Avas  given  to  us. 

6  For  when  we  were  yet  weak,  in  due 
season  Christ  died  for   the   ungodly. 


t  1  Peter  1  :  6,  7.  u  Lam.  3  ;  22-25. 

X  8  :  14-17  :  2  Cor.  1  :  22  ;  Gal.  4:6.  y  Isa.  1 


f  Isa.  49  :  23 ;  Phil.  1  :  20 :  2  Tim.  1  :  12. 
4,  5 ;  Hosea  13  :  9  ;  Eph.  2:1-5.  z  Gal.  4  :  4. 


afflictions,  also.  If  we  adopt  iu  ver.  1 
the  reading,  "  Let  us  have  peace,"  then 
we  must  translate  here,  Let  u.s  glory,  or 
rejoice,  lu  our  justitied  state  our  rela- 
tions are  so  changed  to  God  that  our 
afflictions  become  proofs  of  his  love  and 
matters  of  joy  and  thankfulness  (8:i8; 
Heb.  12  :  6).  They  develop  Christian 
graces,  as  the  apostle  goes  on  to  show. 
Knowing — because  we  know — that 
tribulation,  or  affliction,  Avorketh 
patience  —  endurance,  as  a  trait  of 
character  and  habit  of  mind.  This  is 
exhibited  in  the  Christian,  developed 
even  in  the  greatest  trials  and  sutfer- 
ings  (2  Cor.  8:2).  Compare  the  words  of 
our  Lord  (Matt.  5  :  4,  10-12)^  and  the  ex- 
perience of  the  ajWStleS  (Acts  5  :  41;  2  Cor. 
12  :  10,  11:  1  Peter  4  :  13.  14), 

4.  And  patience,  experience; 

a7i  approved  or  tried  character  (2  Cor. 
2:9;  Phil.  2:22).  The  Bible  Union  ver- 
sion translates  approval,  a  condition  of 
approval,  with  a  consciousness  of  it 
(Eph.  1  :  13).  Patience  works  what? 
That  wliich  is  felted,  tried,  approved,  in 
the  mind  and  character  of  the  indi- 
vidual ;  hence  a  tried  character,  one 
which  has  stood  the  test,  and  through 
endurance  has  become  hardened  to 
trials,  and  strong  to  meet  and  overcome 
them.  And  experience,  tried  char- 
acter, hope.  To  the  Christian  him- 
self his  own  state  of  mind  and  character 
produces  fresh  hope,  and  sustains  and 
develops  hope,  by  the  proof  he  has  of 
the  truth  and  value  of  religion  and  of 

God's  approbation  (James  1:3,  4.  See  on 
hope  in  ver.  2). 

5.  And  hope  maketh  not 
ashamed — it  does  not  put  us  to  sliame 
by  ending  in  disjippointment  (Ps.  22:5). 
Because,  intrmlucinga  rea.son  for  the 
foregoing  statement.  The  ground  of 
this  assurance  of  these  developed  })ene- 
fits  of  afflictions,  and  especially  of  our 
hope,  is  found  not  in  our  strengtli  of 
purpose  or  of  character,  but  in  God's 


love  to  us ;  and  this  is  brought  out  in 
what  follows  as  far  as  ver.  11.  Be- 
cause the  love  of  God — not  our  love 
to  God,  but  God's  love  to  us,  which 
is  shed  abroad,  rather,  which  has 
been  poured  forth,  as  it  were,  in  our 
hearts  by  means  of  the  Holy  Spirit 

(  John  16  ;  14  ;  1  Cor.  2  :  9,  10) ,  filling  OUr  hearts 

with  the  blissful  consciousness  of  his 
favor  and  the  enjoyment  of  his  unpar- 
alleled love.  Which  is  given  unto 
us — rather,  tchich  tras  giirn  to  ?<.«,  re- 
ferring to  the  Pentecostal  outpouring  of 
the  Spirit.  The  Christian  has  in  him- 
self the  pledge  that  his  hope  shall  be 
realized  in  the  manifestation  of  God's 
love  in  his  own  heart,  through  the  Holy 
Spirit  the  Comforter  given  him  as 
promised  in  John  15:26.  (Comp.  Eph. 
1 :  14. )  It  should  be  noted,  however, 
that  God's  love  does  not  exclude,  but 
rather  produces,  our  love  to  him.  The 
two  must  exist  together  in   the  heart 

(John  4  :  10,  19). 

6.  In  this  and  the  two  following 
verses,  Paul  shows  the  greatness  and 
the  disinterestedness  of  God's  love  to 
us  from  the  circumstances  under  which 
it  was  exercised.  For,  introduces  the 
proof  of  God's  love  to  us  in  Christ. 
For  while  tee  icere  still  without 
strength,  .<;piritually  helpless,  entirely 
unaV)le  to  free  ourselves  from  sin  and 
its  consequences,  in  due  time,  in  the 
proper  and  right  season  of  tlie  world's 
history  (Gai.  4:2, 4),  Christ  died  for 
the  ungodly,  in  behalf  of  the  impious, 
those  without  reverence  toward  God. 
IIow  strikingly  Paul  presents  the  Di- 
vine love  toward  us.  God  g-ave  his  Son 
to  die  for  us,  when  we  were  without 
help  in  ourselves,  and  without  any 
claim  on  either  his  justice  or  goodness. 
It  was  at  tlie  time  appointed  by  Go<l, 
when  everything  calhxl  for  it,  and 
ever^-thing  in  human  history-  was  ripe 

for  it  (H.h.  9  :  26;  1  P.  t.  r  1  :  20).      "Wllile   the 

preposition  in  Greek    translated  For, 


Ch.  v.] 


ROMANS 


73 


7  the  ungodly.  For  scarcely  for  a  right- 
eous man  will  one  die  :  yet  perad  ven- 
ture for  a  good  man  "  some  would  even 

8  dare  to  die.  But  ^God  commeadetii 
his  love  toward  us,  in  tliat,  while  Ave 
were  yet  sinners,  Christ  died  for  us. 

9  Much  more  then,  being  now  justified 
<:bv  his  blood,  we  shall  be  saved  from 

10  wrath  through  him.  For  if,  when  we 
were  enemies,  '^  we  were  reconciled  to 
God  bv  the  death  of  his  Son :  much 
more,  being  reconciled,  we  shall  be 
saved  « by  his  life. 


7  For  scarcely  for  a  righteous  man  will 
one  die ;  though,  for  the  good  man, 
perhaps    some    one    does    even   dare 

8  to  die.  But  God  commends  his  own 
love  toward  us,  in  that,  while  we  were 

9  yet  sinners,  Christ  died  for  us.  Much 
more,  therefore,  being  now  justified 
by  his  blood,  shall  we  be  saved  from 

10  the  wiath  through  him.  For  if,  being 
enemies,  we  were  reconciled  to  God 
through  the  death  of  his  Son ;  much 
more,  being  reconciled,   shall  we  be 


a  See  16  :  4 ;  2  Sam.  23  :  14-17.      h  I  John  3  :  16 ;  4  :  9,  10.      c  3  :  25 ;  Eph.  2  :  13. 
d   2  Cor.  5  :  18,  19 ;  Eph.  2  :  16 ;  Col.  1  :  20,  21.         e  John  14  :  19  ;  Col.  3  :  4. 


or,  in  behalf  of,  does  not  fully  express 
the  idea  of  substitution,  yet  it  points 
toward  it.  That  Christ  died  in  our 
stead  is  taught  by  Paul  (3  =  25;  Eph. 5:2; 

1  Tim.  2  :  6)  and  by  John  (l  John  2:2:4:  lO). 

Jesus  also  taught  that  he  gave  himself 

a  substitute  for  us  (  Matt.  20  :  28  ;  M.irk  10  ;  45) . 

The  idea  of  substitution  ajjpears  also  to 
be  involved  in  the  next  two  verses. 

7.  For,  introducing  a  noble  human 
example  from  which  to  illustrate  the 
infinite  condescension  and  love  of  God. 
For  scarcely^  in  behalf  of,  a  right- 
eous man,  in  the  usual  sense  of  a 
strictly  just  or  righteous  person,  will 
one  die  :  implying  that  much  less 
would  he  die  for  an  ungodly  man. 
Yet  peradventure;  translate : 
Though  I  grant  in  behalf  of  the  good 
man  perhaps  some  one  even  dares  to  die. 
The  good  man  is  here  regarded  as  doing 
more  than  the  righteous  man.  The 
latter  does  what  the  law  or  justice  re- 
quires; the  former  in  addition  does 
deeds  of  kindness.  The  one  calls  forth 
our  respect ;  the  other  our  love.  For 
the  one  hardly  would  one  die  ;  but  per- 
haps for  the  other  earthly  affection 
would  make  the  sacrifice. 

8.  Hut,  introduces  something  un- 
heard of,  something  divinely  noble! 
But  God  commerideth,  proves  and 
makes  conspicuous,  now  and  for  all 
time,  his  oivn  love,  in  contrast  to  hu- 
man love,  in  that  Avhile  we  were 
yet  sinners,  in  contrast  to  "a  right- 
eous man  "  and  "the  good  man  "  (ver.  7), 
Christ  died  for  us,  in  our  behalf. 
Sinners  in  this  verse  is  equivalent  to 
the  ungodly  and  tho.se  vithouf  strength 
(ver.  6).  Yet  "ungodly"  is  there  used 
more  generally  Avith  reference  to  the 
race,  while  the  word  "  sinners  "  here  has 
a  more  personal  and  individual  refer- 


ence. Notice  in  this  unequaled  exhi- 
bition of  love  how  God  and  Christ  are 
united  and  yet  distinct  in  doing  each 
his  part.  God's  love  Avas  exhibited  in 
Christ's  love,  and  Christ's  death  Avas 
an  exhibition  of  God's  infinite  sacrifice 
on  our  behalf. 

9.  In  this  verse  and  the  one  follow- 
ing Paul  argues  the  certainty  of  the 
final  sah-ation  of  believers.  Much 
more  then — much  more  probable  is 
it,  and  reasonable  to  expect,  being 
now — in  contrast  to  the  past  Avhen  Ave 
Avere  ungodly,  justified,  or  accounted 
righteous,  by  his  blood,  through  the 
merits  of  his  atoning  death  (3  :  25;  4  :  25), 
we  shall  be  saved  from  the  well- 
knoAvn  and  deserved  wrath  to  come 
through  him.  If  God's  love  was  ex- 
hibited toward  us  so  Avonderfully  Avhen 
we  Avere  sinners,  much  more  can  Ave  de- 
pend on  it  Avhen  Ave  are  reconciled  and 
accepted  through  Christ  as  righteous. 
The  v,'ord  just ijied,  as  in  ver.  1,  denotes 
an  accomplished,  not  a  progressive, 
Avork. 

10.  The  argument  is  repeated  more 
pointedly.  For  if,  being  enemies, 
being  actually  such  in  ourselves  and 
necessarily  regarded  as  sucli  by  God, 
we  were  reconciled  to  God,  our 
enmity  being  overcome  and  his  Avrath 
removed  by,  or  through,  the  death  of 
his  Son  (Eph.  2  :  1-6) ;  much  more 
being  reconciled,  in  this  changed 
condition  and  changed  relation,  we 
shall  be  saved  by,  or  in,  his  life, 
while  he  lives  and  exerts  his  poAver  and 
love  for  our  safety.  ( Comp.  Heb.  7 :  25.)  The 
Avord  enemies  may  be  taken  to  mean 
either  haters  of  God  or  the  objects  of 
his  displeasure.  The  former  is  the 
more  common  meaning  and  the  one 
that  Avould  first  suggest  itself  to  the 


74 


ROMANS 


[Ch.  V. 


11  And  not  only  so,  but  we  also  ^joy  in 
God  through  our  Lord  Jesus  Christ,  by 
whom  we  have  now  received  the  atone- 
ment [or,  reconciliation  e]. 

/  Isa.  61  :  10 ;  Uab.  3  :  18. 


11  saved  by  his  life  ;  and  not  only  so,  but 
also  exulting  in  God  through  our  Lord 
Jesus  Christ,  through  whom  we  have 
now  received  the  reconciliation. 

g  2  Cor.  5  :  18,  19. 


mind.  The  death  of  Christ  and  the 
amazing  love  exhibited  thereby  are  the 
great  instruments  in  the  hands  of  the 
Spirit  in  overcoming  and  destroying 
tills  enmity  (Joim  12 :  32).  Yet  the  Di- 
vine displeasure  must  also  be  included 
since  this  was  propitiated  and  removed 
in  the  death  01  his  Son  (3:25).  Both 
ideas  seem  to  unite;  we  were  actual 
enemies,  having  enmity  against  God 
(8:7)  and  objects  of  the  Divine  dis- 
pleasure   (1:18.    Comp.  Eph.  2:14-16;  Col.  1: 

20,21).  So  also  the  words  reconciled  to 
God,  include,  as  it  seems  to  me,  both 
God's  changed  relation  to  us  and  our 
changed  condition  toward  him.  The 
latter  is  included  in  our  justiiication 
(3:26).  Both  sides  are  beautifully  ex- 
hibited   (2  Cor.  5  :  18-20.     Coiup.  1  Cor.  7  :  11). 

The  argument  of  the  apostle  is  com- 
plete and  irresistible.  If  being  enemies 
Divine  love  has  secured  justification, 
much  more  now  being  friends  it  would 
secure  our  final  salvation.  Christ  died 
to  make  an  atonement  and  eflect  our 
reconciliation  to  God  ;  and  now  he  lives 
forever  to  shield  us  from  all  evil  and  to 
consummate  that  for  which  he  died. 
Thus  our  final  salvation  is  assured. 

11.  And  more  than  this  :  we  have  tri- 
umphant confidence  in  God.  And  not 
only  so — being  reconciled  to  God, 
huf  aJw  rejoicing  or  glorying  in  God, 
in  the  assurance  that  our  salvation  is 
certain.  And  this  too  becomes  n  pres- 
ent fact  to  the  Christian,  exulfing  in 
God  now,  since  we  are  reconciled  to 
him  and  his  love  is  abiding  in  us  (vor.  5). 
And  this  joy  can  only  come  throiia:h 
our  Lord  Jesus  Christ  throvgh 
whom  we  have  now,  at  the  present 
time,  received  the  atonement — 
rather,  the  recoi^rilidtiov,  as  a  foretaste' 
and  pledge  of  our  final  salvation  and 
future  glorification.  The  word  atone- 
mevt  is  found  only  here  in  the  Now 
Testament,  and  its  theological  mcnning 
does  not  give  the  sense  of  the  original 
here.  The  Greek  word  means  adjra^t- 
rnent  of  a  difference,  reconciliation,  and 
is  also  found  in  11  :  15  ;  2  Cor.  5  :  18, 19. 
(  rr.  1  Cor.  7 :  u. )  It  was  througli  Christ  that 
the  adjustment  of  difference  or  the  recon- 


ciliation was  efiected  on  God's  part,  so 
that  the  sinner  could  be  restored  to  the 
Divine  favor.  It  is  by  faith  that  he  ac- 
cepts this  adjustment  on  his  part,  and 
through  the  Holy  Spirit  and  the  truth 
he  himself  comes  into  a  reconciled  con- 
dition. By  a  living  union  with  Christ 
the  believer  comes  into  a  consciousness 
of  a  reconciled  God  and  of  an  assured 
and  glorious  hope  of  eternal  salvation 

(8  :  11;  Gal.  2  :  20  ;  John  14  :  19).       "  EcCOncili- 

ation  may  be  \aewed  from  two  sides :  it 
removes  God's  indignation  against  us 
^2  Cor.  5 :  19),  and  our  alienation  from  God 

(2  Cor.  5  :  20)"    (BENGEL  OU  3  :  24). 

12-21.  Results  of  saltation 
theoi'gh  jrstification  by  faith 
rpon   the   race    compared   with 

THE      RT'IN     THROUGH     AdAM.        The 

former  is  shown  to  be  the  exact  coun- 
terpart of  the  latter,  and  as  all  who  be- 
lieved in  the  Old  Testament  admitted 
the  latter,  so  they  could  not  object  to 
the  principle  involved  in  the  former. 
The  course  of  thought  is  broken  off 
abruptly  at  the  end  of  ver.  12  and  is 
not  resumed  till  ver.  18.  Ver.  13-17 
are  suggested  bj^  the  statement  of  ver. 
12,  and  are  somewhat  parenthetic  both 
in  thought  and  form.  The  leading 
thought  of  ver,  12  is  explained  in 
ver.  13,  14;  and  the  go-spel  doctrine 
of  salvation  is  incidentally  illustrated 
in  ver.  15-17,  by  some  points  of  dif- 
ference in  the  resemblance  between 
Adam  and  Christ.  In  ver.  18  the 
thought  of  ver.  12  is  resumed  in  a 
form  somewhat  affected  by  the  thought 
of  the  intervening  verses,  and  for  the 
sake  of  presenting  a  complete  analogy 
Paul  employs  a  universal  form  of  ex- 
pression, which  he  limits  in  ver.  19  in 
order  to  adapt  it  to  the  real  facts  in  the 
case.  To  complete  the  view  he  notices 
in  vor.  20.  21  the  design  and  efl^ect  of 
the  law  in  relation  to  sin  and  grace. 
Tliroughout  this  whole  section  the  one 
essential  point  of  the  analogy  holds 
perfectly  that  the  condition  of  the  many 
depends  on  the  act  of  the  one.  To  put 
it  briefly,  so  also,  as  through  Adam 
came  death,  so  through  Christ  comes 
life. 


Ch.  v.] 


ROMANS 


75 


12  Wherefore,  as  •>  by  one  man  sin  en- 
tered into  the  world,  and  i death  by- 
sin  ;  and  so  death  passed  upon  all  men, 

13  for  that  ^all  have  sinned.    For  until 


12  Therefore,  as  through  one  man  sin 
entered  into  the  world,  and  death 
through  sin ;  and  so  death  passed  imto 

13  all  men,  for  that  all  sinned  ;  for  until 


h  Gen.  3  :  6. 


i  Gren.  2  :  17  ;  James  1  :  15. 


k  See  refs.  3  :  23. 


12.  Wherefore — on  account  of  this 
reconciliation  (ver.  n)  ensuring  triumph- 
ant joy  in  the  trials  of  life  and  tinal  sal- 
vation to  the  justified  (ver.  i-ii).  As 
if  Paul  had  said,  accordingly,  then  there 
is  an  analogy  between  the  loss  of  God's 
favor  through  the  sin  of  one  and  its  re- 
covery through  the  obedience  of  one. 
As — naturally  introduces  a  compari- 
son ;  but  where  do  we  find  a  so  intro- 
ducing the  second  member  of  the  com- 
parison? Some  would  find  it  virtually 
in  ver.  14,  which  speaks  of  Christ  as 
the  antitype  of  Adam.  But  this  con- 
struction seems  harsh  and  unnatural. 
The  corresponsive  so  does  not  seem  to 
appear  till  ver.  18,  where  Paul  re- 
sumes the  main  subject  of  his  discourse. 
As  by,  or  through,  one  man  sin 
entered  into  the  Avorld.  Paul  does 
not  mean  to  exclude  Eve  as  a  partaker 
in  the  transgression,  for  Adam  was  the 
head  and  representative  of  his  family 

( 1  Cor.  11  :  8;  Eph.  5  :  23).      BcsidcS  the  WOrd 

Adam,  or  man  (Gen.  5:2),  is  applied  to 
both  Adam  and  Eve,  including  the  two 
sexes,  "And  called  their  name  Adam," 
or  man,  "in  the  day  when  they  were 
created."  The  word  sin  is  personified, 
and  action  is  attri1)uted  to  it.  It  en- 
tered into  the  ivorld,  implying  a  perma- 
nent change  and  a  new  element  intro- 
duced into  the  world.  This  is  confirmed 
in  the  next  verse  by  the  expression, 
"sin  Avas  in  the  world,"  which  implies 
a  permanent  state.  It  cannot  therefore 
mean  a  single  act  of  transgression,  that 
one  man  committed  a  single  act  of  sin ; 
but  rpther  that  sin  entered  into  our 
world  as  a  ruling  power  or  principle. 
It  is  distinguished  from  "transgres- 
sion" (ver. u)  and  "offense"  or  tres- 
pass (ver.  15, 16, 17, 18, 20).  And  death 
entered  into  the  world,  a  ruling  power 
by,  or  through,  sin.  Comp.  ver.  14, 
"  Death  reigned  from  Adam  to  Moses." 
The  selection  of  this  term  was  occa- 
sioned by  Gen.  2  :  17,  "  In  the  day  that 
thou  eatest  thereof  thou  shalt  surely 
die."  In  this  passage  and  throughout 
the  Scriptures  sin  and  death  are  re- 
g;i  rded  as  cause  and  effect  ( Jer.  31 :  30 ;  Rom. 

6:16,    21,   24;     8:13;    James    1:15;    Rev.    2:11). 


Thus  death  includes  all  the  penal  con- 
sequences of  sin,  physical  and  spiritual 
death  ( i  cor.  is  :  21, 56)."  As  the  one  is  the 
separation  of  soul  and  body,  so  the 
other  is  separation  of  the  soul  from 
God,  and  this  continued  and  fixed  for- 
ever is  eternal  death,  which  is  also 
called  the  second  death.  The  loss  of 
God's  favor  was  the  greatest  and  the 
immediate  result  of  sin  (Gen.  3 : 7-13),  al- 
though the  decree  of  physical  death 
was  at  once  passed  (Gen.  3: 19).  Paul 
evidently  takes  the  temporal  penalty 
of  physical  death  as  the  representative 
of  all  and  the  ground  of  his  reasoning 
(ver.  u).  "  Adam,  if  he  had  not  sinned, 
might  have  passed  to  higher  forms  of 
life,  but  without  a  violent  separation  of 
soul  and  body,  without  being  'un- 
clothed,' but  by  being  '  clothed  upon ' 
(2  Cor.  5:2-4),  or  ill  the  beautiful  figure 
of  the  rabbins,  '  by  a  kiss  of  the  Al- 
mighty'  "  (SCHAFF  in  Lange). 

And  so — And  thus,  in  the  way  as 
stated,  death  passed  through  unto  all 
men,  none  escaping  his  power.  This 
accords  with  what  he  had  just  stated, 
"sin  entered  the  world"  and  "death 
entered  by  sin."  The  universality  of 
sin  and  death  is  here  described.  For 
that — an  old  rendering,  in  whom, 
that  is,  in  Adam,  is  now  generally  given 
up.  It  is  now  almost  unanimously 
agreed  that  it  means,  On  the  ground 
that,  because  that.  The  rendering  in 
the  Common  version,  For  that,  ex- 
presses the  true  idea.  Death  extended 
unto  all  men,  on  the  ground  that,  or 
for  that  all  have  sinned,  rather,  o/Z 
sinned — a  statement  of  a  historical 
fact,  naturally  referring  to  the  one  act 
by  which  sin  entered  into  the  world. 
Paul  states  a  fact  but  does  not  stop  to 
explain  it.  "The  question  how  the  en- 
tire race  became  involved  in  the  conse- 
quences of  the  one  act  of  the  one  man, 
is  not  discussed  by  the  apostle.  The 
fact  alone  is  affirmed.  Godet  well  re- 
marks :  '  In  the  revelation  given  to  the 
apostle  of  the  system  of  salvation,  this 
mysterious  connection  was  supposed 
biit  not  explained'"  (J.  R.  Boise). 
Almost  numberless  volumes  have  been 


76 


ROMANS 


[Ch.  V. 


the  law  sin  was  in  the  world  :  but '  sin 
is  not  imputed  when  there  is  no  law. 


the  law  sin  was  in  the  world  ;  but  sin  is 
not  reckoned  when  there  is  no  law. 


2  4  :  15. 


written  in  defense  of  various  theories 
explaining  this  question  ;  but  whatever 
defects  there  may  be  in  theories,  the 
fact  remains.  Dr.  A.  H.  Strong  in  his 
"  Theology  "  (P-  331 )  thus  puts  it :  "  In 
connection  with  this  problem  a  central 
fact  is  announced  in  Scripture,  which 
we  feel  compelled  to  believe  upon  di- 
vine testimony,  even  though  every  at- 
tempted explanation  should  prove  un- 
satisfactory. That  central  fact,  Avhich 
constitutes  the  substance  of  the  Scrip- 
ture doctrine  of  original  sin  is  simply 
this :  That  the  sin  of  Adam  is  the  im- 
mediate cause  and  ground  of  inborn  de- 
pra^aty,  guilt,  and  condemnation  to  the 
whole  human  race."  In  this  passage 
Paul  presents  Adam  as  the  head  of  the 
race,  and  appears  plainly  to  teach  that 
the  race  sinned  in  him,  and  that  he 
acted  for  the  race.  The  most  natural 
explanation  seems  to  me  to  be,  that  the 
race  was  germinallj^  included  in  Adam 

as  its  natural  head.  (  See  aUo  ver.  is ;  l  Cor.  15  : 
22  ;  Heb.  7  :  5,  10  ;  Ps.  51  :  5.)       Paul     Certainly 

does  not  teach  that  all  have  consciously 
and  personally  sinned  in  Adam ;  for 
this  is  opposed  to  the  Avhole  passage, 
which  repeatedly  says  that  oiie  sin,  not 
numberless  sins,  is  the  cause  of  death 
passing  upon  all  men  ;  and  also  to  ver. 
13,  14  which  treat  of  certain  persons 
sulfcring  death,  who  did  not  commit 
sin  after  the  likeness  of  Adam's  trans- 
gression. Paul  teaches  tlie  great  fact 
that  through  Adam  both  sin  and  death 
became  universal,  the  lot  of  all,  adding 
the  last  clause.  For  that  all  sinned,  im- 
plying a  certain  union  of  the  race  in 
him,  and  showing  that  sin  as  well  as 
death  is  universal ;  for  the  penalty 
wliich  is  the  effect  could  not  extend 
farther  than  the  cause  extended.  With 
this  statement  that  the  universal  de- 
pravity of  the  race  is  the  consequence 
of  the  sinful  act  of  one,  the  way  is  pre- 
pared for  the  parallel  in  ver.  18  and 
throughout  tlie  passage. 

13.  The  phrase  "For  that  all 
sinned,"  might  suggest,  as  in  2  :  14,  a 
seeming  paradox  of  sin  in  absence  of 
law.  The  apostle  therefore  breaks  off 
the  regular  course  of  thought  to  illus- 
trate and  confirm  what  he  liad  just 
said.    For  until  the  law — the  Mo- 


saic law  would  be  naturally  understood, 
and  this  agrees  well  with  the  period 
mentioned  in  the  next  verse,  from 
Adam  to  Moses."  Sin  was  in  the 
world — that  introduced  by  Adam  con- 
tinued as  a  resident  of  the  world  (ver.  12). 
But  sin  is  not  imputed.  The  verb 
in  Greek  occurs  nowhere  else  except  in 
an  inscription.  A  verb  almost  identi- 
cal, with  the  same  derivation,  is  found  in 
Philem.  18,  "  put  that  to  my  account." 
It  means  to  reckon  or  set  to  one's  ac- 
count. But  by  whom  is  sin  taken  into 
account?  Augustine,  Luther,  Calvin, 
and  others,  answer,  by  the  sinner  him- 
self. Men  did  not  reckon  it  against 
themselves,  they  did  not  come  to  the 
consciousness  of  it,  for  through  the  law 
is  the  knowledge  of  sin  (3 :  20 ;  7  : 9).  But 
this  is  foreign  to  the  context  and  to  the 
argument  of  the  whole  section.  Paul  is 
not  treating  of  the  inward  sense  of  sin, 
but  rather  of  sin  and  its  penalty.  In- 
consistent also  with  2  :  15.  Hence 
Meyer,  Alford,  Hodge,  Olshausen,  and 
others  regard  God  as  the  one  who  here 
does  not  take  sin  into  account,  with 
reference  to  its  punishment,  when  there 
is  no  Jaw.  This  seems  to  be  the  mean- 
ing required  by  the  passage.  But  Al- 
ford and  a  few  others  think  they  see  a 
modified  sense  of  the  verb,  is  not  foi'vi- 
ally,  fully,  or  strictly  reckoned  by  God, 
that  is,  in  the  relative  absence  of  law 
sin  is  not  held  to  its  full  accountabilitv. 
In  support  of  this  Acts  17  :  30,  "  God's 
overlooking  the  time  of  ignorance,"  and 
Rom.  2  :  12  ;  3  :  25,  are  appealed  to. 
This  meaning  of  the  verb  is  possible, 
but  it  is  not  best  to  found  an  interpreta- 
tion of  so  important  a  passage  on  the 
somewhat  doubtful  meaning  of  a  word. 
To  return  then  to  the  beginning  of  the 
verse  Paul  explains  and  confirms  Avhat 
he  had  just  said  by  a  fact.  For  until 
the  law  sin  teas  in  the  irorld.  This 
every  believer  in  the  Old  Testament 
would  acknowledge.  The  wickedness 
of  men  before  the  flood  (Gen. 6:5)^  of 
Sodom  (Gen.  18:20),  and  of  the  Canaan- 
ites  (Lev.  18:25),  was  a  proof  of  this. 
The  apostle  then  states  a  common  prin- 
ciple of  justice  :  Sin  cannot  be  imputed 
or  reckoned  against  one  and  its  penalty 
inflicted,  when  there  is  no  lau\     But  it 


Ch.  v.] 


ROMANS 


77 


14  Nevertheless  "death  reigned  from 
Adam  to  Moses,  even  over  them  that 
had  not  sinned  after  the  similitude 
of  Adam's  transgression  ;  °who  is  the 

15  figure  of  him  that  was  to  come.    But 


14  But  yet  death  reigned  from  Adam  un- 
til Moses,  even  over  those  who  sinned 
not  after  the  likeness  of  Adam's  trans- 
gression, who  is  a  type  of  the  Coming 


TO  Ver.  17,  21. 


n  1  Cor.  15  :  21,  22,  45. 


would  easily  occur  to  every  one  familiar 
with  the  period  between  Adam  and 
Moses,  that  sin  was  during  that  time 
reckoned  or  imiKited.  Such  examples 
as  the  deluge,  Sodom  and  Gomorrah, 
Pharaoh,  and  the  Canaanites,,  prove 
that  God  did  bring  the  sins  of  men  to  a 
terrible  reckoning.  But  then  against 
what  law  ?  Was  it  the  law  written  in 
men's  hearts  and  consciences,  referred 
to  in  2  :  14,  15  ?  But  the  line  of  Paul's 
parallelism  and  argument  did  not  re- 
quire him  to  notice  this.      (see  next  ver.) 

14.  Having  stated  a  principle,  with- 
out applying  it,  Paul  asserts  another 
fact.  Nevertheless — But  though  this 
principle  is  true  and  the  Mosaic  law 
had  not  been  given,  yet  death,  the 
very  penalty  inflicted  on  Adam, 
reigned,  held  sway  like  a  monarch, 
from  Adam  to  Moses,  showing  that 
sin  was  reckoned  and  some  law  was 
transgressed.  Was  it  not  the  law  Adam 
transgressed  ?  We  must  restrict  the 
thought  just  as  Paul  restricts  it  and  not 
broaden  its  application.  For  while  it  is 
evident  that  men  between  Adam  and 
Moses  transgressed  the  law  written  in 
their  hearts  and  consciences  (see  last  ver.), 
yet  it  does  not  appear  that  Paul  is 
speaking  of  the  penalty  of  that  law 
here.  Death,  the  penalty  of  Adam's 
8171,  had  come  upon  his  descendants, 
showing  that  in  some  way  they  had 
broken  that  law,  and  the  sin  had  been 
reckoned  against  them.  This  appears 
still  more  clearly  in  the  next  clause. 
Even  over  them  that  had  not 
sinned,  or,  sinned  not,  after  the 
similitude,  or,  likeness  of  Adam's 
transgression,  that  is,  who  sinned 
not  personally  and  consciously  as  Adam 
did.  The  reference  to  the  unwritten 
law  in  the  heart  and  conscience  seems 
to  be  entirely  excluded  here,  not  only 
by  Paul's  logical  reasoning,  but  also 
from  his  assertion  that  All  sinned 
(ver.  12),  which  must  include  multitudes 
of  infants  and  idiots  who  did  not  sin  in 
their  own  persons,  consciously  breaking 
some  known  law.  The  language  used, 
who  sinned  not   after  the  likeness  of 


Adamrs  transgression,  describes  exactly 
such  persons  who  were  not  in  a  state  of 
moral  consciousness  or  who  had  not  ar- 
rived at  that  state.  Paul  does  not 
specify  infants,  because  he  wished  to  in- 
clude others  in  much  the  same  moral 
condition  ;  and  therefore  he  uses  gen- 
eral language.  But  if  their  sin  was  not 
against  the  unwritten  law,  it  must  have 
been  against  the  P^den  command  ;  if  it 
was  not  after  the  likeness  of  Adam's 
transgression,  then  it  was  the  same  as 
his.  What  other  law  or  statute  was 
there  besides  these  for  which  sin  could 
be  reckoned?  The  conclusion  seems 
irresistible.  All  sinned  in  Adam.  And 
if  true  of  the  race  till  Moses,  it  would 
be  true  for  all  time.  Paul  however 
states  facts,  and  in  his  brief  arguments 
leaves  conclusions  to  be  drawn  by  his 
readers.  He  propounds  no  philosophi- 
cal explanations.  We  may  well  be- 
lieve that  the  race  lay  in  the  loins  of 
their  great  progenitor  and  shared  in  his 
transgression  (seeon  ver.  12,  end)  ;  that  his 
trespass  when  he  fell  was  the  trespass 
of  the  race.  There  was  a  personal 
union  in  him,  just  as  we  may  believe 
there  is  a  vital  connection  with  him,  by 
which  the  characteristics  of  Adam, 
physically,  mentally,  and  morally, 
have  descended  to  his  posterity.  Adam 
being  himself  sinful  and  mortal  could 
beget  only  those  who  were  such. 

Who  is  the  figure — rather,  a  type, 
of  him  who  was  to  come  ;  that  is, 
of  Christ  (Matt.  11:3).  Adam  was  the 
type  or  likeness  of  Christ  by  contrast. 

(Seel  Cor.  15:21,22.)        But     Abbott     takcS 

the  phrase  to  mean  tvho  icas  the  type  of 
the  future,  that  is,  of  the  oncoming 
race  of  man,  in  his  fall,  sin,  and  pun- 
ishment. But  the  context  and  the 
thought  of  the  whole  section  rather  re- 
quire a  reference  to  the  Coining  One, 
the  Christ.  The  comparison  which  be- 
gan with  ver.  12  is  broken  off  abruptly 
at  the  end  of  the  verse.  In  ver.  15  it 
is  referred  to  as  if  well  understood.  It 
Avas  prominent  in  the  apostle's  mind, 
and  most  naturally  he  indicates  it  here 
in  saying  that  Adam  was  the  type  of 


78 


ROMANS 


[Ch.  V. 


not  as  the  olTeuce.  so  also  is  the  free 
gift.  For  if  tlirough  the  offence  of 
one  "many  be  dead,  much  more  the 
grace  of  God,  and  Pthe  gift  by  grace, 
Schick  ii<  by  one  man,  Jesus  Christ,  hatli 

16  abounded  i  unto  many.  And  not  as  it 
was  by  one  that  sinned,  so  is  tlie  gift : 
for  'the  judgment  was  by  one  to  con- 
demnation,   but   the    free   gift  is  ^oi 

17  many  offences  unto  justification.    For 


15  On  .  But  not  as  tlie  trespass,  so  also 
is  the  gift ;  for  if  by  the  trespass  of  the 
one  the  many  died,'much  more  did  the 
grace  of  God,  and  tlie  gift  by  the  grace 
of  the  one  man,  Jesus  Christ,  abound 

16  to  the  many.  And  not  as  through  one 
that  sinned,  is  the  gift ;  for  the  judg- 
ment came  of  one  unto  condemnation, 
but  the  gift  came  of  many  trespasses 

17  unto  justification.    For  if  by  the  tres- 


o  Ver.  12,  18. 


p  6  :  23  ;  2  Cor.  9  :  15.  q  Matt.  20  :  28 ;  26  :  28.. 

s  Luke  7  :  47  ;  1  Cor.  6  :  10,  11. 


r  Gen.  3  :  6-19. 


the  coming  One.  The  same  thought  is 
brought  out  in  1  Cor.  15  :  45-47,  where 
the  apostle  contrasts  the  first  and  the  sec- 
ond Adam.  As  Adam  was  the  head  of 
the  human  race,  so  Christ  is  the  head 
especially  of  his  redeemed  people.  The 
next  verse  seems  to  imply  and  demand 
such  a  reference  here.  See  Practical 
Remark  15,  at  the  end  of  the  chapter. 

15.  Having  referred  to  Adam  and 
Christ,  each  standing  at  the  head  of  a 
long  line,  as  type  and  antitype,  Paul 
stops  to  state  in  this  and  the  two  follow- 
ing verses  some  contrasts  in  these  two 
relations,  in  which  that  of  the  believer 
to  Christ  is  the  more  fully  unfolded. 
The  language  is  remarkably  concise, 
its  structure  peculiar,  and  its  meaning 
somewhat  obscure.  But  not  as  the 
offence,  or  the  trespass  of  Adam,  in- 
cluding also  the  idea  of  the  conse- 
quences of  his  sin.  So  also  the  free 
gift  of  eternal  life  (John  lo :  28),  includ- 
ing the  idea  of  its  consequences  like- 
wise. The  meaning  seems  to  be  this : 
There  is  a  difference,  however,  between 
the  case  of  Adam,  through  whose  tres- 
pass all  fell,  and  that]of  Christ,  through 
whom  the  gift  of  eternal  life  is  offered 
to  all.  On  offense  see  on  4  :  25.  For 
if  through,  rather,  by,  the  oflence 
of  one  many  be  dead,  rather,  the 
many  died.  The  conclusion  is  from  the 
less  to  the  greater.  Much  more. 
This  may  be,  much  more  in  degree  did 
grace  abound,  or  much  more  logically, 
that  is,  with  stronger  reason  or  probal)il- 
ity.  Either  is  appropriate,  and  each  is 
defended  by  eminent  expositors.  The 
latter,  however,  accords  with  similar 
language  in  ver.  9,  10,  and  17,  and 
also  commends  it.self  by  its  fitness  and 
propriety  of  thought :  If  the  many  suf- 
fer from  the  fall  of  one,  much  more 
rea.sonal)le  and  probable  is  it  that  the 
many  should  be  benefited  by  the  grace 
of  God  and  the  gift  of  one.     "  For  God 


far  rather  allows  his  goodness  to  pre- 
vail than  his  severity.  On  this  presup- 
position the  conclusion  rests"  (Meyer). 
The  grace  of  God,  the  source  of  the 
gift,  and  the  gift  hy  the  grace  of  the 
one  man  Jesus  Christ.  (See  2  Cor.  8  :9.) 
"  Grace  is  opposed  to  the  offence;  the 
gift  to  they  that  are  dead,  and  it  is  the 
gift  of  life  "  (  Bengel).  Abounded, 
or  did  abound — richlj'  extending  unto 
the  many.  This  too  was  the  echo  of 
his  own  experience  (1  Tim.  1 :  13, 14).  The 
many  regain  more  in  Christ  than  the 
many  lost  in  Adam.  The  believer  is 
more  than  restored  to  the  state  in  which 
Adam  originally  was.  How  gloriously 
does  the  grace  and  the  gift  by  grace  con- 
trast in  richness  and  greatness  with  the 
offense. 

16.  Paul  presents  another  contrast. 
And  not  as  through  one  that  sinned 
is  the  gift.  The  consequences  in 
Adam's  case  were  occasioned  by  one  sin  ; 
that  in  Clirist's  case  by  many  offenses 
of  individuals  and  the  race.  Only  a 
hint  of  the  meaning  is  given  in  this  first 
clause,  to  be  supplied  from  what  fol- 
lows. For  the  judgment,  the  judi- 
cial sentence,  came  from  one  offense 
unto  condemnation.  The  one  tres- 
pass came  to  be  the  occasion  of  a  sen- 
tence of  condemnation.  But,  on  the 
contrary,  the  free,  or  gracious,  gift 
came  of  many  offences  unto  justi- 
fication. In  a  certain  sense  it  may 
be  said  that  the  many  trespasses  were 
the  occasion  of  the  justification — a  gra- 
cious sentence  of  acquittal.  "Witliout 
them  there  Mould  have  been  no  need  of 
it.  They  made  it  necessary.  Thus  the 
contrast  is  briefly  brought  to  view.  On 
the  one  hand  one  transgres.sion  occa- 
sions the  condemnation,  on  the  otiier 
hand  numerous  transgressions  occasion 
and  give  the  opportunity  of  their  gra- 
cious forgiveness.  ( Comp.  ver.  20. )  On 
justification,  see  1  :  17  (5). 


Ch.  v.] 


ROMANS 


79 


if  by  one  man's  offence  death  reigned 
by  one ;  much  more  they  which  re- 
ceive abundance  of  grace  and  of  the 
gift  of  righteousness  *  shall  reign  in 

18  life  by  one,  Jesus  Christ.  Therefore  as 
by  the  offence  of  one  judgment  came 
upon  all  men  to  condemnation  ;  even 
so  by  the  righteousness  of  one  the  free 
gift  came  "ui)on  all  men  unto.justifica- 

19  tion  of  life.  For  as  by  one  man's  dis- 
obedience many  were  made  sinners, 


pass  of  the  one,  death  reigned  through 
the  one  ;  much  more  they  who  receive 
the  abundance  of  the  grace,  and  of  the 
gift  of  righteousness,  will  reign  in  life 
through  the  one,  Jesus  Christ. 

18  So  then,  as  through  one  trespass  it 
came  to  all  men  unto  condemnation  ; 
so  also  through  one  righteous  act  it 
came  to  all  men  unto  justification  of 

19  life.  For  as  through  the  disobedience  of 
the  one  man  the  many  were  constituted 


t  Matt.  25  :  31 ;  Rev.  5  :  9,  10. 


M  John  12  :  32  ;  1  Tim.  2:4-6;  Heb.  2  :  9. 


17.  For,  to  enlarge  upon  and  con- 
firm the  contrasts  just  made  in  the  two 
preceding  verses.  For  if  by  one 
man's  offence,  rather,  For  if  by 
the  trespass  of  the  one  death  reigned 
through  the  one.  (Seever.  15.)  Reigned 
— held  sway  as  a  monarch  (ver.  14). 
Much  more  reasonable  and  probable 
is  it,  that  they  who  receive  the 
abundance  of  grace  and  of  the 
gift  of  righteousness,  etc.  The 
righteousness  is  that  wrought  out 
through  the  obedience  of  Jesus  Christ 
in  his  life  and  death,  (seei :  n  (2).) 
Both  the  grace  of  God  and  the  right- 
eousness of  Christ  are  a  free  gift,  and 
both  bestowed  abundantly,  resulting  in 
eternal  life.  Shall  reign — will  reign 
in  life  through  the  one,  Je^as  Christ. 
Notice  how  the  apostle  brings  out  the 
full  name  of  Jesus  Christ  as  in  holy  ex- 
ultation. "An  air  of  rapturous  tri- 
umph pervades  the  closing  part  of  this 
verse"  (Boise).  The  degradation  of 
sin  and  death  is  surpassed  by  the  super- 
abundance of  righteousness  and  life. 

18.  The  parallelism  commenced  in 
ver.  12  is  here  resumed  under  a  form 
suggested  by  the  preceding  context. 
Compare  Gal.  2  :  6  for  a  similar  style. 
This  verse  and  the  next  contain  a  con- 
cise comparison  of  the  results  between 
Adam  and  Christ.  Therefore — Ac- 
cordingly then,  in  view  of  what  just 
precedes  and  resuming  the  sentence 
begun  in  ver.  12.  As  by  the  offence, 
etc.  A  mere  summary  is  given ;  the 
verbs  are  omitted ;  the  construction 
is  the  most  concise  possible.  Only 
the  words  which  are  pointers  and 
to  be  kept  in  mind  are  given.  To 
complete  the  sense  some  words  must 
be  supplied.  The  Revised  version, 
like  our  Common  version,  supplies 
judgment  came,  and  the  free  gift  came. 
The  Improved  Bible  Union  simply  sup- 
plies it  came  in  each  case.    It  was  may 


be  supplied,  as  perhaps  nearest  the  apos- 
tle's thought.  The  verse  may  be  ren- 
dered :  Accordingly  then  a^  through  one 
trespass  it  was  unto  all  men  unto  con- 
demnation, so  also  through  one  right- 
eous act  it  was  unto  all  men  unto  justifi- 
cation of  life.  Notice  that  in  the  first 
half  of  this  verse  the  sin  of  all  in 
ver,  12  is  carried  over  into  the  con- 
demnation of  all,  as  in  ver.  16.  The 
one  righteous  act  is  a  better  rendering 
than  the  righteousness  of  one. 
(See  on  1  :  17  (5).)  Christ's  meritorious 
obedience,  culminating  in  giving  him- 
self up  to  death,  is  presented  as  a 
whole  (Gal.  1:4;  Phil.  2:8),  and  sct  over 
against  Adam's  disobedience.  Justi- 
fication.    (See   on  1   :  17  (4);    also  4  :  25.) 

Justification  of  life  is  that  acquittal  and 
restoration  to  the  Divine  favor  which 
is  connected  with  eternal  life  in  its 
present  beginning  and  future  results, 
just  as  eternal  death  begins  with  and 
results  from  condemnation.  Unto  all 
men.  The  apostle  gives  universality  to 
both  cases  in  order  to  make  the  analogy 
perfect.  It  is  also  true  that  the  death 
of  Christ  had  reference  to  all  men.  It 
atoned  for  the  sins  of  all  men  so  far  as 
they  sinned  in  Adam,  and  hence  a  full 
satisfaction  is  made  for  all  who  die  in 
infancy  ;  and  the  atonement  in  refer- 
ence to  all  mankind  is  such  that  the 
provisions  and  offers  of  justification 
are  for  all.  In  the  next  verse  the 
actual  results  of  Christ's  work  is  stated 
and  there  Paul  makes  the  necessary 
limitation  to  many  instead  of  all. 
This  change  itself  stands  opposed  to 
the  doctrine  of  universal  salvation. 
The  change  in  form  appears  intentional, 
and  the  limitation  accords  with  Paul's 
doctrine  elsewhere. 

19.  For  introduces  the  ground  and 
proof  of  the  statement  of  the  preceding 
verse.  This  verse  contains  also  the 
summary  of  ver.   12-18.    It  includes 


80 


ROMANS 


[Ch.  V. 


*  so  by  the  obedience  of  one  shall  many 
be  made  righteous. 

20  Moreover  j  the  law  entered,  that  the 
oflfeuce  might  abound.  But  Mvhere 
sin  abounded,  grace  did  much  more 

21  abound :  that  as  sin  hath  reigned  unto 


sinners,  so  also  through  the  obedience 
of  the  one  will  the  many  be  consti- 

20  tuted  righteous.  But  the  law  came  in 
beside,  that  the  trespass  might  abound. 
But  where  sin  abounded,  grace  super- 

21  abounded;     that   as   sin   reigned   in 


z  Isa.  53  :  10-12  ;  Dan.  9  :  24  ;  2  Cor.  5  :  21. 

z  Sec  2  Chron.  33  :  9-13  ; 


3/  3  :  19,  20  ;  John  15  :  22  ;  Gal.  3  :  19-25. 
Luk<.'  7  :  47  ;  28  :  39-43. 


in  the  parallelism  the  real  facts  in  their 
exactness,  the  many,  the  natural  de- 
scendants of  Adam,  the  many,  the 
spiritual  descendants  of  Christ.  I'he 
many  may  mean  the  whole,  the  greater 
part,  or  a  large  number,  and  which  of 
these  it  means  in  any  given  case  must 
be  learned  from  the  evident  intention 
of  the  writer  and  from  the  known  facts 
in  the  case.  When  we  take  into 
account  the  half  of  the  race  that  die 
before  the  age  of  spiritual  accountabil- 
ity, and  the  vast  multitude  that  will  be 
saved  in  the  days  of  the  millennial 
glory,  the  many  of  the  redeemed  will 
doubtless  include  the  larger  part  of  the 
human  race.  J'he  disobedience  of  the 
one  man,  as  in  ver.  12,  points  to 
Adam's  sin.  The  obedience  of  the 
one,  like  "the  one  righteous  act"  of 
ver.  18,  points  to  Christ's  meritorious 
obedience.  Were  made ^  or  constitu- 
ted, sinners  .  .  .  shall  be  made, 
or  constituted,  righteous.  By  virtue 
of  their  union  with  Adam  the  race  be- 
came sinners  actually  and  personally 
through  his  disobedience.  So  also  by 
virtue  of  a  spiritual  union  with  Christ 
ihe  redeemed  will  become  virtually  such 
in  their  justification  and  actually  and 
personally  such  in  their  sanctification. 
It  is  common  for  expositors  to  limit  the 
meaning  of  viU  be  constituted  to  being 
accounted  righteous  and  dealt  with  as 
such.  But  Paul  is  speaking,  in  this 
chapter,  of  the  happy  results  of  justifi- 
cation, and  it  was  perfectly  natural  that 
he  sliould  go  beyond  the  mere  act  of 
justification  itself.  And  as  he  is  about 
to  treat  of  things  pertaining  to  sancti- 
fication  in  tlie  next  chapter,  it  was 
natural  that  he  should  anticipate  in 
thought  what  was  already  filling  his 
mind.  See  also  how  his  mind  passes 
on  to  the  supera bounding  grace  of  eter- 
nal life  in  ver.  21.  BoiSE,  who  prefers 
to  translate  established  instead  of  con- 
stitute, says:  "In  the  one  case,  the 
certainty  became  determined  in  the 
very  beginning  of   the  race ;     in  the 


other,  it  will  be  determined  at  the  very 
end,  when  all  the  redeemed  shall  be 
gathered  in." 

20,  It  was  necessary  to  a  full  view 
of  the  results  of  justification,  in  this 
comparison  of  Adam  and  Christ,  to  no- 
tice the  design  and  eftect  of  the  Mosaic 
law  and  the  position  it  held  in  the  re- 
ligious history  of  the  race.  This  is  the 
point  unfolded  in  this  and  the  next 
verse.  Moreover,  or  rather.  But  laio 
came  in  alongside  of  sin  which  was  al- 
ready in  the  world  ("r.  is).  Law  in  the 
original  is  emphatic  but  without  the 
article.  It  is  evident  from  ver.  13,  14, 
that  the  Mosaic  law  is  meant,  in  which 
law  was  revealed  and  enforced  anew. 
It  corresponds  also  with  Gal.  3  :  19, 
where  the  law  of  Moses  is  plainly 
meant.  Sin  was  holding  sway  in  the 
world  (ver.  13),  but  tlic  law  cauic  in  be- 
side it  incidentally  and  tributary  to  it. 
That  the  otfence,  or  trespass,  might 
abound.  Trespass  here  is  a  violafion 
of  a  specific  law,  and  may  be  referred 
to  Adam's  first  transgression,  which 
was  the  root  of  all  the  sins  of  the  race, 
or  to  the  specific  sins  of  the  individuals 
of  the  race.  Trespass  is  the  outward  ex- 
pression of  sin  (ver.  12) J  the  inward  de- 
praved principle  (next  clause).  A  de- 
sign of  the  law  is  here  given.  The  law  is 
primarily  designed  to  be  obeyed.  But 
in  the  plan  of  redemption  of  a  fallen 
race  it  had  an  additional  necessaiy  de- 
sign, that  the  evils  of  our  nature  might 
be  manifested,  be  brought  out  and  ex- 
posed by  their  opposition  to  and  viola- 
tion of  a  specific  law,  which  is  holy, 

righteous,     and    true     (7  :  7-12;    Oal.  3  :19: 

Matt.  10  :  34,  33).  But  w  h  e  r  e  sin 
abounded,  grace  did  much  more 

ahonnd,  abou)ided  over  and  above  it. 
An  ultimate  design  or  result  of  the  law 
is  here  brought  into  view.  How  grace 
superaboundcd  in  Paul's  own  experi- 
ence (1  Tim.  1 :  13, 14).  Thus  the  law  in 
the  purpose  of  God  prepared  the  way 
for  Christ  and  for  the  reception  of  the 

gospel  (7  :  24,  25;  Gal.  3  :  10.  24). 


[Ch.  V. 


EOMANS 


81 


death,  even  so  might  "grace  reign 
through  righteousness  unto  eternal  life 
by  Jesus  Christ  our  Lord. 


death,  so  also  might  grace  reign 
through  righteousness  unto  eternal 
life,  through  Jesus  Christ  our  Lord. 


a  John  1  :  16,  17;  Titus  2  :  11. 


21.  The  thought  of  the  preceding 
verse  is  continued,  and  sin  and  grace 
are  contrasted.  That  as  sin,  reigned 
in  death.  Sin  (ver.  12)  is  the  real  de- 
stroyer of  man,  the  real  antagonist  of 
God's  grace.  Death  is  its  result,  its 
wages  (6:23).  So  also  grace  might 
reign — hold  sway,  a  conqueror,  greater 
and  stronger  than  sin  and  death  (cer. 
13,  u).  Through,  by  means  of  right- 
eousness, the  righteousness  revealed 
in  the  gospel  (1  ^  i')-  Grace  reigns  not 
only  by  accepting  the  believer  as  right- 
eous, and  restoring  him  to  the  Divine 
favor,  but  also  by  maintaining  in  him 
holiness  of  heart  and  conduct,  and 
leading  him  safely  unto  life  eternal; 
and  all  this  is  effected  through  Jesus 
Christ  our  Lord.  Notice  how  Paul 
closes  this  wonderful  parallel  and  his 
wonderful  experience  {t:25)  alike, 
through  Jesus  Christ  our  Lord,  with 
whom  the  believer  has  a  real,  living, 
and  spiritual  union.  Notice  also  that 
the  last  two  verses  of  this  chapter  pre- 
pare the  way  for  the  two  following 
chapters  (6  :  1,  15;  7 : 7). 

Practical  Remarks. 

1.  True  peace  with  God  can  only  come 
to  the  sinner  through  justification  by  faith 
in  Jesus  Christ  (ver.  1 ;  Eph.  2  :  14-16). 

2.  Future  glory  is  the  hope  and  joy  of 
God's  believing  people  (ver.  2 ;  8  :  18). 

3.  Joy  in  afflictions  is  a  privilege  and  a 
precious  boon  of  the  child  of  God  (ver. 
3  ;  2  Cor.  4  :  17,  18). 

4.  The  blessed  results  of  a  justified 
state  are  inseparably  linked  together  and 
are  developed  from  one  another  (ver.  1-5 ; 
Gal.  5  :22,  23;  2  Peter  1  :  5). 

5.  In  the  present  condition  of  our  race 
no  character  can  become  great  without 
suffering  (ver.  3-5  ;  1  Peter  1:6;  Heb.  2  : 
9,  10). 

6.  The  hope  of  the  believer  is  like  an 
anchor ;  that  of  the  sinner  like  a  spider's 
web  (ver.  5  ;  Heb.  6  :  19 :  Job  8  :  14). 

7.  The  love  of  God  pervading  the  heart 
is  an  evidence  of  the  presence  of  the 
Holy  Spirit  and  of  acceptance  with  God 
(ver.  5;  1  John  4  :  7-10). 


8.  It  is  the  privilege  of  the  believer  to 
be  assured  of  his  own  salvation  (ver.  6-8 ; 
1  John  3  :  14  ;  Eph.  3  :  18,  19). 

9.  The  love  of  God  lies  at  the  foundation 
of  the  plan  of  redemption,  and  of  all  our 
hopes  (ver.  7,  8  ;  8  :  34-39  ;  1  John  4  :  19). 

10.  Redemption  is  not  through  the 
moral  influence  of  Christ's  example, 
teachings,  and  life,  but  through  his  blood 
(ver.  9 ;  Heb.  9  :  22 ;  Rev.  5  :  9). 

11.  The  final  perseverance  of  the  saints, 
resting  on  God's  infinite  grace  and  love,  is 
a  doctrine  of  the  Scriptures  (ver.  9-11 ; 
John  10  :  25,  29 ;  Isa.  49  :  15). 

12.  How  terrible  is  sin,  that  in  and 
through  its  one  commission  the  whole 
race  became  estranged  from  God  (ver.  12  ; 
3:10-18). 

13.  Death  like  a  tyrant  holds  sway  over 
the  bodies  and  souls  of  men,  giving  evi- 
dence of  the  presence,  power,  and  vm- 
speakable  evil  of  sin  (ver.  13,  15 ;  8 :  6, 13  ; 
James  1 :  15). 

14.  "While  God  will  judge  men  impar- 
tially, and  '  render  to  every  man  accord- 
ing to  his  works,'  yet  in  respect  to  certain 
general  principles  and  conditions  of  our 
being,  he  deals  with  his  creature  man  as  a 
race,  he  regards  humanity  as  a  unit''  (A. 
N.  Arnold).    (Ver.  12-17 ;  1  Cor.  15  :  22.) 

15.  Christ  was  head  of  the  race  in  that 
he  created  man  in  his  own  image  and 
after  his  likeness  (Gen.  1  :  26 ;  John  1 : 
1-3 ;  Col.  1 :  16) ;  and  thus  the  race  bears 
to  him  the  relation  of  kinship  (Acts  17 : 
29  ;  Heb.  2  :  11),  he  the  head  and  they  of 
like  nature  with  him.  Most  fittingly 
therefore  is  Christ  also  the  head  of  the  re- 
deemed, who,  in  their  salvation,  more 
than  overcomes  their  ruin  in  the  fall 
(ver.  14-16 ;  8  :  18,  23 ;  1  Cor.  15  :  55-57). 

16.  The  parallelism  of  what  Adam  and 
Christ  have  done  for  the  race  seems  neces- 
sarily to  imply  the  salvation  of  infants 
and  of  all  who  die  before  coming  into  a 
state  of  moral  accountability.  No  one,  we 
may  well  believe,  will  be  held  account- 
able for  the  sin  of  Adam,  until  he  has 
made  it  his  own  by  personal  and  actual 
sinning  (ver.  14-21 ;  comp.  Mark  10  :  14  ; 


82 


ROMANS 


[Ch.  VI. 


Sanctijficaiio7i ;  the  believer  made  holy  by  his 

union  with  Christ,  who  frees  him  from 

the  power  of  sin. 

6      WHAT  shall  we  say  then  ?    »>  Shall 

we  continue  in  sin,  that  grace  may 

2  abound?    God  forbid.    How  shall  we, 

that    are    "dead    to    sin,    *ilive    any 


6      WHAT  then  shall  we  say  ?    Are  we 

to  continue  in  sin,   that  grace    may 

2  abound  ?    Far  be  it !    How  shall  we, 

who   died    to   sin,    live    any    longer 


63:8;  Gal.  5  :  13  ;  1  Peter  2  :  16. 


c  Col.  3  :  3 ;  1  Peter  2  :  24. 


d  1  Peter  4  :  1-3. 


Matt.  18  :  2  ;  Deut.  1 :  39 ;  Isa.  7  :  15,  16  :  | 
Jonah  4: 11;  Heb.  5  :  13,  14). 

17.  Both  sin  and  salvation  are  two  great 
fiicts  in  our  world.  All  as  they  grow  up 
exhibit  early  sinful  traits.  The  gospel  j 
saves  and  its  offers  are  to  all ;  and  who-  | 
ever  perishes,  perishes  through  his  own 
sin  (ver.  15-19 ;  Ps.  58  :  3 ;  Rev.  22  :  17 ; 
Ezek.  18  :4,  20). 

18.  The  fact  that  all  are  sinners  and 
under  condemnation,  renders  the  work  of 
Christ  and  a  complete  salvation  a  neces- 
sity (ver.  18,  19  ;  Acts  4  :  12). 

19.  Every  one  should  humbly  accept  the 
fact  that  he  is  a  sinner,  and  gratefully 
embrace  the  means  provided  for  his  sal- 
vation (ver.  18-20 ;  2  Cor.  6:2;  Acts  2  :  40). 

20.  As  the  law  had  an  important  work 
in  the  religious  history  of  our  sinful  race, 
so  it  has  in  the  religious  experience  of 
men  in  preparing  them  for  the  gospel 
(ver.  20;  3  :20;  Gal.  3  :  24). 

21.  The  triumphs  of  grace  over  sin  are 
glorious.  The  gospel  is  more  than  suffi- 
cient to  repair  the  ruins  of  the  fall,  and 
to  raise  the  race  to  heaven.  How  eager 
should  we  be  to  enjoy  its  blessings !  What 
folly,  what  sin  to  neglect  its  provisions ! 
(Ver.  21 ;  1  Peter  1 :  10-12 ;  Heb.  2:3.) 

CHAPTER  VI. 

In  this  chapter,  and  the  two  succeed- 
ing ones,  the  apostle  shows  that  the 
doctrine  of  salvation  through  free  justi- 
fication by  faith,  so  far  from  encoura- 
ging sin,  insures  the  believer's  personal 
holiness  and  final  .salvation.  The  dis- 
cussion, while  growing  out  of  the 
doctrine  of  justification,  is  connected 
largely  with  the  doctrine  of  sanctifi- 
cation.  In  this  chapter,  and  as  far 
as  7:6,  Paul  shows  that  gratuitous 
justification  does  not  lead  to  sinful  in- 
dulgence ;  for  the  believer  is  united  by 
faith  with  the  ever-living  Christ,  with 
whom  he  has  died  to  sin  and  risen  to  a 
new  life,  as  illustrated  in  his  baptism 


( ver.  1-14 ) ;  and,  being  no  longer  under  law 
but  under  grace,  he  is  no  longer  a  serv- 
ant of  sin  but  a  servant  of  righteous- 
ness, and  is  constrained  to  loving 
obedience  (ver.  15-2:^).  This  new  life  and 
its  happy  fruits  are  illustrated  by  a 
well-known  principle  of  Jewish  law 

(7:1-6). 

1-23.  The  moeal  influence  of 
THE     doctrine    of    salvation     through 

gratuitous    JUSTIFICATION     BY    FAITH 

IN  Christ.  This  doctrine  does  not 
lessen  the  obligation  or  the  incentives 
to  holy  living :  Ijecause  the  believer  has 
become  dead  to  sin  and  has  risen  to  a 
new  life  (ver.  i-u);  and  because  freed 
from  the  bondage  of  the  law  under  which 
he  was  a  slave  to  sin,  he  is  now  under 
grace  with  a  spirit  of  obedience  unto 
righteousness  (ver.  15-23). 

1.  Thus  iixY  Paul  had  been  dealing 
largely  with  the  past ;  now  he  turns  to 
the  future.  What — in  view  of  what  he 
had  said  in  5  :  20,  21 — shall  we  say 
then  ?  ( Comp.  3 : 5 ;  4  : 1.)  Shall  we  say, 
Let 'us  continue  in  sin,  or  according 
to  another  reading,  Arc  ice  to  continue 
in  sin  that  grace  may  abound  ? 
A  common  objection  to  justification  l)y 
faith  apart  from  the  works  of  the  law, 
which  Paul  must  often  have  met,  was 
that  it  tended  to  immorality.  This 
objection  would  be  suggested  anew  ]>y 
the  statement,  "Where  sin  abounded, 
grace  superabounded "  (5:20).  This 
had  led  some  to  charge  them  with  say- 
ing, "Let  us  do  evil,  that  good  may 
come"  (3:8).  Some  regard  the  ques- 
tion here  as  the  language  of  an  objector. 
This  is  not  necessary.  It  is  better  to 
regard  it  as  one  which  Paul  had  met  in 
his  own  experience,  and  which  he  now 
uses  in  expostulating  with  believers 
against  such  an  abuse  of  the  doctrine. 
Paul  proceeds  to  show  that  it  does  not 
encourage  sin,  nor  weaken  the  incen- 
tives to  holiness. 

2.  God  forbid.  Peri.sh  the  thought ! 
( See  on  3 : 4. )     He  had  already  disclaimed 


Ch.  VI.] 


ROMANS 


83 


3  longer  therein?  Know  ye  not,  that 
« so  many  of  us  as  were  baptized  into 
Jesus  Christ  ^were  baptized  into  his 

4  death  ?  Therefore  we  are  s  buried  with 
him  by  baptism  into  death  :  that  ^  like 
as  Christ  was  raised  up  from  the 
dead  oy  the  glory  of  the  Father,  i  even 
so  we  also  should  walk  in  newness  of 


3  therein  ?  Or,  are  ye  ignorant,  that  all 
we  who  were  baptized  into  Christ  Je- 
sus were    baptized    into    his   death? 

■i  We  were  buried  therefore  with  him 
through  the  baptism  into  his  death? 
that  as  Christ  was  raised  from  the 
dead  through  the  glory  of  the  Father, 
so  we  also  might  walk  in  newness  of 


e  1  Cor.  12  :  13  ;  Gal.  3  :  27.  /  Ver.  4,  5,  8  ;  1  Cor.  15  :  29  ;  Gal.  2  :  20.  g  Col.  2  :  12,  13. 

ft  8  :  11  ;  2  Cor.  13  :  4.  t  7  :  6 ;  12  :  1,  2  ;  Eph.  4  :  22-24. 


it  in  3  :  7,  8.  How  shall  we  that 
are  dead,  rather,  that  died,  to  sin 
live    any    longer    therein  ?      The 

absurdity  of  remaining  in  sin  is  most 
strikingly  shown.  We  having  died  to 
sin  and  yet  live  therein  ?  Impossible ! 
To  have  died  to  sin  is  to  have  utterly 
renounced  it  and  forsaken  it,  and  to  be 
no  longer  under  it  as  a  ruling  power. 
(Comp.  Gal.  2  :  19.)  In  justification  the  be- 
liever also  is  separated  from  the  guilt 

of    sin     (ver.  7;    1  Peter  2:  24).        Accepting 

Christ  as  our  Saviour  and  Lord,  and 
consecrating  ourselves  to  him,  is  re- 
nouncing allegiance  to  sin  as  our  mas- 
ter ;  and  by  virtue  of  our  union  with 
Christ,  we  are  delivered  from  the  domin- 
ion of  sin  (ver.  8-11).  Paul  does  not  yet 
refer  to  baptism,  but  to  that  spiritual 
change  that  preceded  baptism.  Bap- 
tism is  a  burial  and  has  reference  to 
death,  but  death  precedes  burial.  The 
thought  suggested  by  this  question  is 
illustrated  and  enlarged  upon  in  the 
next  nine  verses. 

3.  Know  ye  not  introduces  an 
expression  of  earnest  remonstrance. 
More  exactly:  Or,  is  it  possible,  that 
you  are  ignorant  of  the  significance  of 
your  own  baptism  ?  Surely  you  cannot 
be  ignorant  of  its  lessons.  That  so 
many  of  us,  etc. — that  all  loe  who 
were  baptized  into  Christ  Jesus,  into  a 
professed  allegiance  and  subjection  to 
and  fellowship  with  Christ  (Gai.  3:27). 
This  was  represented  symbolically  in 
their  baptism,  and  truly  so  if  they  were 
what  they  professed.  Were  baptized 
into  his  death — for  sin;  into  a  pro- 
fessed conformity  to  his  death,  that  as 
he  "put  away  sin  by  the  sacrifice  of 
himself"  (neb.  9  :  26), 'so  we  have  died 
to  sin,  and  put  it  away,  as  it  were,  from 
us.  This  we  did  symbolically  and  pro- 
fessedly, and  truly  so  if  we  had  really 
been  regenerated.  We  should  remem- 
ber that  in  the  apostolic  age  baptism 
generally  implied  genuine  conversion  ; 


yet  there  were  exceptions,  as  in  the  case 
of  Simon  Magus.  Instead  of  into, 
some  eminent  scholars  prefer  to  render 
unto,  and  it  is  so  rendered  in  the  mar- 
gin of  the  Improved  Bible  Union  ver- 
sion. Thus  baptized  unto  Christ  means 
with  distinct  and  exclusive  reference  to 
him  as  our  Lord  and  Redeemer ;  and 
unto  his  death,  means  with  especial 
reference  to  his  death  as  suflered  for  sin 
and  for  the  believing  sinner.  Symbolic- 
ally "it  is  just  as  if,  at  that  moment, 
Christ  sulfered,  died,  and  were  buried 
for  such  a  man,  and  as  if  such  a  man 
suffered,  died,  and  were  buried  with 
Christ"  (Bengel).  (Gai.  2:19.)  It  is 
evident  from  this  passage  that  baptism  is 
an  intelligent  act  on  the  part  of  the  one 
baptized  and  that  he  cannot  be  an  un- 
conscious infant ;  and  also  that  it  does 
not  confer  regeneration,  since  that  is 
symbolized  by  the  act,  and  in  the  pre- 
ceding verse  it  is  implied  as  possessed 
before  the  act. 

4.  The  question  of  ver.  8  implies 
that  they  admitted  the  significance  of 
their  baptism.  Therefore,  it  follows 
in  view  of  this,  we  are,  rather,  were, 
buried  with  him,  after  the  manner 
of  his  literal  burial  by  or  through  the 
baptism  into  death,  symbolically  repre- 
senting that  we  were  spiritually  dead 
to  sin.  See  on  preceding  verse.  Burial 
is  a  consequent  and  proof  of  death,  and 
it  puts  the  dead  out  of  sight.  "  Dead 
and  buried,"  as  we  say.  (Comp.johnii:i7.) 
There  is  a  plain  reference  here  to  im- 
mersion as  the  act  in  baptism.  So 
commentators  generally.  That  like 
as  Christ  was  raised  up  from 
the  dead — in  order  that  Christ  in  his 
resurrection  also  might  be  our  exam- 
ple, so  that  ice  also  anight  walk  in 
newness  of  life,  in  a  newer,  higher 
course  or  manner  of  life.  Christ  was 
raised  by,  or  th  rough, th^  glory  of  the 
Father — that  power  which  exhibits 
God's   glory    (icor.  e.u,   2  Cor.  13  :  4 ;  Col. 


84 


ROMANS 


[Ch.  VI. 


5  life.  ''  For  if  we  have  been  planted 
together  in  the  likeness  of  his  deatli,  we 
shall  be  also  in  tlie  likeness  of  his  resur- 

6  rection :  knowing  this,  that  '  our  old 
man  is  crucified  witli  hitn,  that  ™the 
body  of  sin  might  be  destroyed,  "that 
henceforth  we  should  not  serve  sin. 

7  For  "  he  that  is  dead  is  freed  from  sin. 


5  life.  For  if  we  have  become  united 
with  the  likeness  of  his  death,  we 
shall  be  with  that  of  his  resurrection 

6  also ;  knowing  this,  that  our  old  man 
was  crucified  with  him,  that  the  body 
of  sin  might  be  destroyed,  in  order 
that  we  might  no  more  be  in  bondage 

7  to  sin.    For  he  that  died  has  been  jus- 


k  Col.  3  :  1-4. 


I  Gal.  5  :  24 ;  Eph.  4  :  22  ;  Col.  3  :  5,  9,  10.  m  7  :  24 ;  Col.  2  :  11. 

M  John  8  :  34-36.  o  Ver.  2  ;  1  Peter  4:1. 


1:11).  God  was  glorified  in  Christ's 
resurrection  (Johni7:i),  It  is  the  di- 
vine purpose  that  we  should  die  that 
we  might  live,  and  so  in  our  baptism 
we  profess  what  it  symbolically  repre- 
sents— our  death  to  sin  and  our  resur- 
rection to  a  new  life. 

5.  For,  in  confirmation  of  what  has 
just  been  said,  if  we  have  been 
planted — rather,  if  we  have  become 
grown  together,  or  united  with  the 
likeness  of  his  death.  This  like- 
ness consists  in  being  dead  to  sin,  and 
in  having  had  our  corruption  and  wick- 
edness slain  and  buried,  as  it  were,  in 
Christ's  tomb.  We  shall  also  be 
united  with  the  likeness  of  his  res- 
urrection, which  will  be  shown  in  a 
new  life  consecrated  to  God.  That  the 
reference  is  to  a  new  spiritual  life  on 
earth,  and  not  to  the  future  resurrection 
of  the  body,  is  evident  from  ver.  4. 
Two  statements  are  made  in  tliis  verse  : 
First,  that  we  have  become  like  Christ 
in  his  death,  further  illustrated  in 
ver.  6  and  7.  Second,  so  we  shall 
also  be  in  his  resurrection,  further  il- 
lustrated in  ver.  8-11.  Botli  of  tliese 
are  put  forth  as  true,  it  l)eing  taken  for 
granted  that  they  were  genuine  Chris- 
tians. Schleiermacher  has  an  eloquent 
discourse  on  "  Christ's  Eesurrection  a 
Pattern  of  our  New  Life."  See  "  Fish's 
Masterpieces."  Vol.  I.,  p.  52.5. 

G.  KnoAvingthis — asserting  a  fact 
of  experimental  knowledge.  The  old 
man — tlie  former  self  in  our  unre- 
newed state,  in  distinction  from  the 
new  life,  the  renewed  man  (Coi.3:9,  lO; 

Eph.  4  :  22-24  ;  2  Cor.  .5  :  17).  TllC     rcmnauts 

and  tendencies  of  the  former  are  repre- 
sented elsewhere  as  still  continuing  in 
the  believer,  opposing  the  spirit  and 
temper  of  the  renewed  heart,  and  strug- 
gling for  the  ascendency  ('?  :  17-20; 
1  Cor.  9  ;  27:  Gal.  5  :  17).  Is — rather,  was, 
crucified  with  him  (o«i  2  20).  The 
j)ain  and  shame  of  this  mode  of  death 
well  represented  the  pangs  and  self- 


abasement  of  Paul  at  his  conversion 
(1  Tim.  1 :  13),  aiul  thc  figure  of  such  a 
death  suggests  how  radical  the  change 
at  conversion  is.  The  old  impulses 
and  passions  give  way  to  new  impulses 
and  desires  (2  cor.  5  :  15-17).  The  body 
of  sin — sinful  and  ruled  by  sin,  our 
sinful  nature  (8 :  is;  Coi.  3:5),  might  be 
destroyed,  rendered  inoperative  and 
powerless;  that  its  power  might  be  abol- 
ished, done  away,  and  as  it  were  de- 
stroyed, in  order  that  ice  might  no  longer 
be  in  bondage  to  sin.  Sin  is  personified 
as  a  master  to  whom  we  had  once  given 
willing  service.     ( Comp.  Eph.  2  : 1-7.) 

7.  This  verse  is  regarded  as  very 
difiicult,  arising  from  its  conciseness 
and  axiomatic  form.  It  may  be  more 
literally  rendered,  For  he  that  died 
has  been  justified  from  sin.  It  is 
plainly  added,  as  confirmatory  of  what 
the  apostle  had  just  said  in  ver.  6.  Dr. 
A.  N.  Arnold  refers  this  to  Christ,  who 
could  be  said  to  be  justified  from  sin, 
when,  having  died  on  account  of  sin, 
he  was  raised  to  the  right  hand  of  God, 
"separated  from  sinners"  (Heb.  7:26). 
This  is  true  in  a  sense,  but  the  reference 
seems  to  be,  both  in  the  preceding  verse 
and  at  the  beginning  of  the  next  verse, 
to  the  believer's  death  to  sin,  and  it 
would  naturally  be  the  same  in  this. 
The  statement  of  the  next  verse.  If  tee 
died  with  Christ,  suggests  a  connection 
here  between  the  believer's  death  to  sin 
and  Christ's  death  for  sin.  Enjoying 
the  fruit  of  his  atoning  death,  he  h  jus- 
tified, absolved,  and  separated  from 
sin,  as  a  ruling  force,  and  accounted 
righteous.  (Soeon  1  :  n  (3).)  As  sin 
is  personified  as  a  master  throughout 
this  passage  (last  verse),  so  here  justi- 
fied from  sin  suggests  a  deliverance 
from  the  body  of  sin  as  a  ruling  power 
(vir.  14).  And  inferentially  we  may  say, 
that  as  death  changes  the  relation  of  a 
slave  to  his  master,  making  him  a  free 
man,  so  the  l)eliever's  death  t»»  sin  with 
Christ  so  changes  his  relation   to  sin 


Ch.  VI.] 


ROMANS 


85 


8  Now  P  if  Ave  be  dead  with  Christ,  i  we 
believe  that  we  shall  also  live  with 

9  him :  knowing  that  '  Christ  being 
raised  from  the  dead  dieth  no  more ; 
death   hath  no  more  dominion  over 

10  him.  For  in  that  he  died, » he  died 
unto  sin  once :  but  in  that  he  liveth, 

11  t  he  liveth  unto  God.  Likewise  reckon 
ye  also  yourselves  to  be  dead  indeed 
unto  sin,  but  '^  alive  unto  God  through 
Jesus  Christ  our  Lord. 


8  tified  from  sin.  And  if  we  died  with 
Christ,  we  believe  that  we  shall  also 

9  live  with  him ;  knowing  that  Christ, 
being  raised  from  the  dead,  dies  no 
more ;  death  has  dominion  over  him 

10  no  more.  For  the  death  that  he  died, 
he  died  to  sin  once  for  all ;  but  the  life 

11  that  he  lives,  he  lives  to  God.  Thus 
reckon  ye  also  yourselves  to  be  dead 
to  sin,  but  alive  to  God  in  Christ  Jesus. 


p  Ver.  3-5 ;  2  Tim.  2  :  11,  12. 
s  Heb.  9  :  25-28, 


q  2  Cor.  4  :  10-14. 
t  See  refs.  Luke  20  :  38. 


r  See  refs.  Ps.  16  :  9-11 ;  Rev.  1  :  18. 
u  2  Cor.  5  :  15  ;  Gal.  2  :  19,  20. 


that  he  is  no  longer  its  slave,  but  assured 
of  perpetual  life  (ver.  8, 9). 

8.  Now — rather,  And,  continuing 
the  same  fact,  if  we  died  icith  Christ, 
and  adding  an  additional  thought, 
growing  out  of  it,  we  believe  that 
we  also  shall  live  with  him.  Be- 
ing partakers  of  Christ's  death,  we  are 
sure  that  we  shall  live  with  him,  par- 
ticipate in  his  new  and  endless  life  both 
here  and  hereafter  ( ver.  ii-is ;  8 :  i ,  2,  lo ;  Gai. 

2  :  20;  2  Tim.  2  :  11,  12  ;  1  Thess.  4  :  17).  WemUSt 

not  limit  our  idea  of  Christ's  death  to 

his  physical  sufferings  (Heb.  5  :  7-9;  Matt. 
27  :46). 

9.  Knowing — introducing  the  rea- 
son for  the  statement  of  the  last  verse. 
Since  we  know  that  Christ  being 
raised  from  the  dead  dieth  no 
more ;  death  hath  no  more  do- 
minion, rules  over  him  no  more. 
Christ's  obedience  and  death  were  vol- 
untary. As  connected  with  our  race, 
and  as  making  satisfaction  to  Divine 
holiness  and  justice,  sin  had  dominion 

over  him  (  Joha  lO  :  is  ;  Matt.  20  :  28  ;  Phil.  2  :  7  ff. ) . 

His  resurrection  Avas  a  proof  and  a 
proclamation  that  the  power  of  death 
was  broken  ( i :  ^ ;  i  Cor.  15 :  55-57). 

10.  This  verse  explains  and  confirms 
the  preceding.  For  in  that  he  died 
— equivalent  to  For  the  death  that  he 
died.  He  died  unto  sin — on  account 
of  sin ;  he  l)ore  the  penalty  of  sin, 
which  is  death.  Having  sufiered  that 
once  for  all,  death  has  no  more  claim 

upon  him  (Heb.  7  :  27;   9  :  12;    comp.  Heb.  10  : 

io;ju(je3).  It  necds  never  to  be  re- 
peated. He  can  henceforth  live  unto 
God,  enjoying  his  reward.  But  in 
that  he  liveth — But  the  life  that  he 
liveth,  he  liveth  unto  God.  This 
does  not  mean  that,  in  a  sense,  he  did  not 
live  unto  God  while  in  this  world,  but 
his  life  was  one  of  voluntary  obedience 
to  all  the  requirements  of  God,  even 


unto  death  for  the  sins  of  men.  Hav- 
ing fully  satisfied  the  penal  demands 
on  account  of  sin,  he  has  only  to  live ; 
and  this  life  he  lives  to  God,  to  glorify 
him  ( Joiiu  17 : 1, 2),  in  bringing  many  sons 
to  glory  (Heb.  2:10),  in  putting  all  ene- 
mies under  his  feet,  establishing  and 
consummating  his  kingdom,  which  he 
Avill  finally  deliver  up  to  God  and  the 
Father  (i  Cor.  15  :  24). 

11.  Application  of  the  preceding 
verse.  Likewise,  in  like  manner 
with  Christ,  reckon  ye  also  your- 
selves to  be  dead  to  sin.  Chris- 
tians are  dead  to  sin,  not  in  the  same 
sense  that  Christ  was.  He  died  on  ac- 
count of  sin  and  for  sin  (ver.  10),  being 
himself  without  sin  (1  Peter  2  :  22);  Chris- 
tians die  in  renouncing  and  forsaking 
sin,  and  in  this  change  of  relation  to  it, 
through  the  death  of  Christ.  Dying  in 
tlieir  stead,  they  are  partakers  of  the 
benefits  of  his  death.  So  tliat  they  are 
to  consider  themselves  not  only  dead  to 
sin,  but  alive  to  God,  partakers  of 

Christ's    life    (Heb.  a  :  14;   2  Peter  l:  4;  2  Tim. 

1  :  10).  And  this  is  through,  rather  in 
Jesus  Christ,  in  felloAvship  and 
union  with  hira.  Thus  it  is  in  Christ 
that  believers  become  dead  to  sin  and 
alive  to  God  (8:  i,  2;  2  Cor.  5  :i7).  And 
being  thus  united  with  Christ,  he  lives 
in  them  (Gai.  2:20).  Alford  remarks 
that  in  this  chapter  it  is  not  Christ's 
Mediatorship,  but  his  Headship  which 
is  made  prominent.  Our  Lord — omit- 
ted by  best  authorities.  Thus  far  Paul 
has  shown  that  the  believer's  relation  to 
Christ,  and  the  consequent  change  ef- 
fected in  him  thereby,  are  diametrically 
opposed  to  the  idea  of  continuing  in  sin 
that  grace  may  abound  ( ver.  1 ) . 

Baptism  as  a  Figure.  We  may 
speak  of  baptism  as  a  sign,  an  antitype, 
an  emblem,  or  a  symbol.  An  emblem 
is  generally  used  as  suggestive  of  some 


86 


ROMANS 


[Ch.  VI. 


12  »  Let  not  sin  therefore  reign  in  your 
mortal  body,  J  that  ye  should  ()l)ey  it  in 

13  the  lusts  "thereof ;'  neither  yield  ye 
your  » members  as  instruments  of  un- 
righteousness   unto   sin;    but   » yield 


12  Let  not  sin  therefore  reign  in  your 
mortal  body,  that  ye  should  obey  its 

13  desires;  nor  present  your  members  to 
sin  as  weapons  of  unrighteousness ; 


*  Ps.  19  :  13  ;  119  :  133.  y  Gal.  5  :  16,  24  ;  1  Peter  2  :  11 ;  4  :  2,  3. 

z  7  :  5,  23  ;  1  Cor.  6  :  15  ;  Col.  3:5;  James  4:1.  a  12  :  1 ;  2  Chron.  30  :  8 ;  1  Peter  2  :  24. 


natural  fitness ;  a  symbol  is  generally 
cliosen  or  agreed  upon  to  represent 
something  moral  or  spiritual  by  the 
figures  or  properties  of  natural  things. 
The  two  may  unite  in  one.  Thus  tlie 
bread  and  wine  in  the  Lord's  Supper 
are  appropriate  emblems  of  our  Lord's 
body  and  blood,  and  his  own  chosen 
symbols  of  his  sufterings  and  death.  So 
the  waters  of  baptism  may  be  a  fitting 
emblem  of  purification  from  sin,  an 
emblematic  washing  away  of  sin,  and 
Paul's  chosen  symbol  of  the  believer's 
death  and  life  to  God. 

But  to  be  more  particular.  (1)  Bap- 
tism symbolizes  the  believer's  union 
with  Christ  ("  baptized  into  Christ  "), 
the  submerging  of  the  whole  man  into 
the  Christly  spirit  of  a  new  life ;  and 
thus  united  to  the  spiritual  body  of 
Christ  he  has  put  on  the  garb  of  Christ 
to  wear  it   in    the    church   of   Christ 

(Gal.  3  :  27  ;  1  Cor.  12  :  13).         (2)     It    Symbol- 

izes  a  burial  with  Christ — the  believer's 
consciousness  of  a  spiritual  death  and 
of  a  dying  to  all  ungodliness,  and  of  a 
burial  to  a  sinful  life,  and  a  rising  with 
Christ,  a  consciousness  of  the  birth  of  a 
new  life,  henceforth  to  be  lived  unto 
God.  (3)  And  growing  out  of  this 
reference  to  the  death  and  the  resurrec- 
tion of  Christy  it  symbolizes  the  believ- 
er's resurrection  and  blissful  immor- 
tality. 

Baptism  may  be  conceived  of  as  a 
sign.  As  circumcision  was  a  sign  of  a 
natural  connection  with  Abraham  and 
Israel,  so  baptism  as  an  external  rite  is 
a  sign  or  token  of  an  outward  profession 
of  Christ  and  of  connection  with  the 
Cliristian  church.  It  cannot  however 
be  so  truthfully  spoken  of  as  a  seal. 
Circumcision  was  a  seal  of  Abraham's 
faitli  which  he  exercised  before  he  was 
circumcised,  a  ])ledge  and  an  assurance 
of  the  righteousness  of  faith  (Rom.  4  :  ii). 
So  believers  are  sealed  with  Holy 
Spirit  of  promise,  impressing  the  im- 
age of  Christ  on  the  soul,  and  skiving  an 
assurance  of  an  everlasting  inheritance 

(Kph.  1     14  ;  4  :  30.     Comp.  2  Tim.  2  :  19).        Bap- 


tism is  nowhere  spoken  of  as  a  seal  in 
the  New  Testament. 

As  an  antitype  baptism  is  mentioned 
in  1  Peter  3  :  21.  An  antitype  is  that 
which  corresponds  to  its  type.  Peter 
speaks  of  baptism  as  the  antitype 
"  after  a  true  likeness,"  as  the  Revised 
version  paraphrases  it,  answering  or 
corresponding  to  the  waters  of  the 
deluge  which  prefigured  it  in  the  Old 
Testament.  Baptism  symbolizes  the 
resurrection  of  Christ,  the  foundation 
of  the  believer's  hope,  and,  if  truly 
received,  is  more  than  the  putting  away 
of  the  filth  of  the  flesh ;  it  presup- 
poses and  symbolizes  all  that  a  good 
conscience  toward  God  requires,  name- 
ly, a  soul  renewed  and  consecrated  to 
him. 

12.  In  this  and  the  two  following 
verses  the  apostle  enforces  the  practical 
results  of  what  he  had  just  gone  over. 
Let  not  sill  therefore,  in  view  of 
the  fact  that  you  are  to  account  your- 
selves as  dead  to  sin  (ver.  ii),  reign  as  a 
king,  in  your  mortal  body,  a  body 
subject  to  death  and  in  which  death  is 
at  work.  The  efi'ects  of  sin  and  death 
were  so  marked  and  obvious  in  the 
body  that  Paul  calls  especial  attention 
to  it.  That  ye  should  obey  the 
lusts,  or  de-Kires,  thereof.  The  best 
critical  text  omits  it  in.  The  idea  is, 
Let  not  sin,  your  former  master,  con- 
tinue to  reign  in  your  body,  that  ye 
should  obey  its  inordinate  and  sinful 
appetites.  "  The  bodily  ajipetitcs  are 
the  fuel;  sin  is  the  fire"  (Bengel). 
Rather  in  your  new  life  let  sin  be  ban- 
ished, and  vour  body  be  a  temple  of  the 

Holy  Spirit   (l  Cor.  6  :'l9). 

13.  Neither  yield  your  mem- 
bers— the  organs  of  the  body,  such  as 
the  tongue,  eye,  hands,  and  feet,  imply- 
ing, however,  the  mental  activities 
working  with  them.  The  figure  of  sin, 
as  a  king,  is  continued  in  this  verse, 
who  is  waging  war  against  righteous- 
ness, to  whom  is  pre.sental  the  mem- 
bers of  the  body  as  instruments,  or 
weapons,    literally,    heavy   armor,   of 


Ch.  VI.] 


ROMANS 


87 


yourselves  unto  God,  as  those  that  are 
alive  from  the  dead,  and  your  mem- 
bers as  instruments  of  righteousness 

14  unto  God.  For  sin  shall  not  have  do- 
minion over  you :  ^  for  ye  are  not 
under  the  law,  but  under  grace. 

15  What  then?  Shall  we  sin,  because 
we  are  not  under  the  law,  <=but  under 
grace  ? 

16  God  forbid.    Know  ye  not,  that  "^to 


but  present  yourselves  to  God,  as  alive 
from  the  dead,  and  your  members  to 

14  God  as  weapons  of  righteousness.  For 
sin  shall  not  have  dominion  over  you  ; 
for  ye  are  not  under  law,  but  under 
grace. 

15  What  then?  Are  we  to  sin,  because 
we   are    not   under    law,   but    under 

16  grace  ?    Far  be  it !    Know  ye  not,  that 


6  7  :  4-11 ;  8  :  2. 


c  Eph.  2  :  8-10. 


d  John  8  :  31. 


righteousness.  But  yield,  or  pre- 
sent, yourselves  to  God,  as  those 
that  are  alive  from  the  dead,  as 

having  become  dead  with  Christ  to  sin, 
and  living  with  him  to  God  (Epu.  2 :  5,  6), 
and  your  members  as  weapo7is,  or 
heavy  armor  of  righteousness,  to  God. 
(comp.  12 : 1 ;  13 :  12.)  There  is  HO  middle 
ground  in  this  service.  Either  sin  or 
righteousness  rules  the  man.  The  be- 
liever's service  is  also  a  voluntary  serv- 
ice— present  yourselves.  The  different 
tenses  of  the  same  verb  is  thus  distin- 
guished by  Bartlett  ("Christian 
Scriptures  ")  :  "  Neither  he  ever  present- 
ing your  members  unto  sin,  .  .  but 
once  for  all  present  yourselves  unto 
God,"  etc.  An  excellent  exhortation 
to  inconstant  Christians. 

14.  Paul  presents  the  concluding 
and  crowning  argument  of  this  discus- 
sion. Not  only  in  view  of  what  he  had 
already  said,  but  also  for  the  reason 
about  to  be  given,  he  asserts:  For  sin 
shall  not  have  dominion  over 
you,  shall  not  have  lordship  over  you  ; 
sin  is  no  longer  to  be  your  master. 
For  ye  are  not  v.nder  law,  through 
which  is  a  knowledge  of  sin  (3 :  20),  and 
which  even  intensifies  sin  and  causes 
it  to  abound  (o  :  20),  but  ye  are  under 
grace  which  reigns  through  righteous- 
ness, not  only  in  the  justification  of  the 
believer,  but  also  in  his  sanctification 
(5 :  21).  They  were  not  under  a  system 
of  law,  but  under  a  system  of  grace. 
It  sounds  like  a  Christian  axiom.  Law 
could  only  command,  it  could  not  effect 
reconciliation,  nor  give  the  spirit  obedi- 
ence ;  but  grace  through  Jesus  Christ 
effects  the  one  with  God  and  gives  the 
other  to  man.  Law  had  no  power  to 
deliver  the  sinner  from  the  mastery  of 
sin,  but  grace  through  a  spiritual  union 
with  Christ  frees  the  believer  from  the 
lordship  of  sin,  and  through  motives 
of  love  and  hope  ensures  grateful  and 
cheerful  obedience  to  God.    The  thought 


in  regard  to  law  is  developed  in  chapter 
7 ;  that  in  regard  to  grace  in  chapter  8. 
This  whole  discussion  was  important  in 
developing  the  gospel  in  its  relation  to 
the  law  and  to  meet  needed  instruction 
both  among  Jewish  and  Gentile  con- 
verts. Paul  wrote  this  Epistle  at  Cor- 
inth. He  saw  there  how  improper 
views  had  led  into  false  liberties  and 
wicked  indulgences  (1  Cor.  5 : 1-6 :  20).  It 
was  doubtless  so  elsewhere  (Oai.  5:i3). 
It  was  necessary  to  check  such  tenden- 
cies, to  define  the  Christian's  relation 
to  the  law,  to  sin,  to  grace,  and  to  holi- 
ness. 

15.  Paul  proceeds  to  illustrate  fur- 
ther the  relation  to  sin  under  law,  and 
to  righteousness  under  grace,  by  the 
case  of  master  and  servant.  He  had 
shown  that  we  cannot  continue  in  sin, 
because  we  are  dead  to  Christ ;  he  now 
proceeds  to  show  that  acts  of  sin  are  to 
be  avoided,  because  we  cannot  serve 
two  masters.  What  then  are  we  to 
conclude  ?  Paul  sees  that  an  inference, 
directly  opposite  from  what  he  was  en- 
forcing, might  be  drawn  from  the 
statement  he  had  just  made.  Shall 
we,  rather.  Are  we,  to  sin,  commit 
acts  of  transgression,  because  we 
are  not  under  law  but  under 
grace  ?  This  is  more  definite  than  to 
continue  in  sin,  in  ver.  1.  This  he 
repels  at  once,  God  forbid.  Atvay 
the  thought!  There  has  been  a  ten- 
dency in  every  age  to  make  the  liberty 
of  the  gospel  a  license  to  sin.  "  Such 
has  been  the  objection  to  the  doctrines 
of  grace  in  all  ages.  And  the  fact  that 
this  objection  was  made  to  Paul's 
teachings,  proves  that  his  doctrine 
is  the  same  with  that  against  which 
the  same  objection  is  still  urged " 
(Hodge). 

16.  Know  ye  not — you  surely 
know.  The  question  is  in  the  form  that 
assumes  an  affirmative  answer.  That 
to  whom  ye  yield,  or  present,  your- 


88 


ROMANS 


[Ch.  VI. 


whom  ye  yield  yourselves  servants  to 
obey,  his  servants  ye  are  to  whom  ye 
obey  ;  whether  of  sin  unto  death,  or  of 

17  obedience  unto  righteousness?  But 
God  be  thanked,  that  ye  were  the  serv- 
ants of  sin,  but  ye  have  obeyed  from 
the  heart  <■  that  form  of  doctrine  which 

18  was  delivered  you.  Being  then  f  made 
free  from  sin,  ye  became  the  servants 

19  of  righteousness.  I  speak  after  the 
manner  of  men,  because  ot  the  infirm- 
ity of   your  flesh :    for   s  as   ye   have 


to  whom  ye  present  yourselves  serv- 
ants unto  obedience,  his  servants  ye 
are  whom  ye  obey ;  whether  of  sin 
unto    death,    or    of    obedience     luito 

17  righteousness?  But  thanks  be  to  God, 
that  ye  were  servants  of  sin,  but 
obeyed  from  the  heart  that  form  of 
teaching  unto  wliicli  ye  were  deliv- 

18  ered ;  and  being  made  free  from  sin, 

19  became  servants  of  righteousness.  I 
speak  after  the  manner  of  men,  be- 
cause  of  the  infirmity  of    your  flesh 


e  2  Tim.  1  :  13-16. 


/  See  refs.  John  8  :  32. 


g  Ver.  13,  17. 


selves  as  bond-servants  or  slaves,  to  ' 
obey,  etc.  Paul  appeals  to  a  general 
and  well-known  fact.  When  any  one 
enters  into  service,  he  binds  himself 
to  obedience  to  the  one  he  serves. 
Whether  .  .  .  or.  It  must  be  to 
one,  or  to  the  other.  He  cannot  serve 
two  masters  at  the  same  time  (Matt.  6  :  24). 
Unto  death.  The  result  of  the  serv- 
ice of  sin,  not  merely  physical  death,  ' 
but  especially  spiritual  and  eternal 
death.  So  the  service  of  God  results  in 
righteousness,  holy  living,  "the 
fruits  of  holiness"  (ver.  22),  embracing 
and  ending  in  eternal  life.  Serving 
sin  implies  the  practice  of  sin ;  so  the 
service  of  righteousness  implies  the 
practice  of  righteousness. 

17.  Assuming  the  full  assent  of  his 
readers  to  what  he  had  said,  the  apostle 
exclaims  in  application  to  them,  But 
God  be  thanked  that  ye  were  the 
servants  of  sin,  once  yet  no  longer. 
Their  servitude  is  viewed  at  a  single 
glance,  as  in  the  past.  And  at  the 
same  glance  he  sees  in  glorious  contrast 
a  changed  life  of  obedience  unto  right- 
eousness. That  such  a  change  had  been 
eflfected,  and  that  too,  upon  the  slaves 
of  sin  by  the  grace  of  God,  calls  forth 
his  hearty  thanksgiving.  Their  terri- 
ble shivery  made  their  deliverance  and 
the  gift  of  God  the  more  conspicuous. 
But  ye  have  obeyed,  rather.  But 
ye  obeyed  or  became  obedient  when  ye 
entered  the  state  of  grace  ( ver.  u),  and  be- 
came servants  of  righteousness  (ver.  is). 
And  this  obedience  was  willing,  inward, 
and  spiritual,  from  the  heart. 
What  they  olieyed  was  that  form  of 
doctrine  wliich  was  delivered 
you,  rather,  that  form  of  teaching  unto 
which  ye  nrre  delivered  by  God  at  your 
conversion,  and  symbolically  and  pro- 
fessedly at  your  baptism.  The  form  of 
teaching  was  that  Christian  faith  and 


practice  which  Paul  had  received  and 
taught.  That  form  may  be  regarded, 
with  Wordsworth  and  some  others,  as 
that  mold  of  doctrine,  or  teaching,  into 
Avhich  (like  molten  metal)  ye  were  de- 
livered, soft  and  ductile,  yielding  to 
the  burning  efficacy  of  the  truth  taught 
you.  It  was  the  model,  the  original 
pattern,  "  the  gospel  of  that  pronounced 
evangelical  type,  as  distinct  from  Juda- 
ism, which  Paul  always  preached" 
(Boise). 

18.  Closely  connected  with  the  pre- 
ceding verse.  And — continuing  the 
thought,  being  made  free  from 
sin— delivered  and  set  at  liberty  from 
sin  as  a  master,  ye  became  servants 
{bond-servants  or  slaves)  to  right- 
eousness. Free  yet  slaves !  Yet  in  this 
consisted  their  highest  freedom  (John  8: 

36.     Comp.  1  Cor.  7  :  22).       Sucll  SCrvicC  bciug 

hearty,  willing,  and  elevating,  it  could 
not  be  expected  that  they  would  return 
to  the  master  and  the  bondage  from 
which  they  had  been  emancipated.  In 
their  new  service  they  were  enabled  and 
obliged  to  live  a  life  of  piety. 

19.  The  apostle  apologizes  for  using 
such  an  illustration,  especially  for  the 
phrase  bond-servants  or  slaves  to  right- 
eousness. Slavery  was  terrible  and  well 
understood  at  Eome.  I  speak  after 
the  manner  of  men — as  men  usually 
do,  in  an  imperfect  way,  in  order  that 
you  may  rightly  contrast  your  present 
condition  with  your  past,  because  of 
the  infirmity'of  your  flesh.  Some 
regard  this  as  an  intellectual  infirm- 
ity ;  others  as  a  moral.  Both  seem  to 
be  included.  By  ireakness  of  the  flesh 
Paul  means,  that  they  were  yet  carnal 
and  sensuous,  and  unaccustomed  to 
those  spiritual  views  of  divine  subjects 
which  would  render  unnecessary  such 
illustrations  drawn  from  earthly  ob- 
jects and  relations.     (Comp.  5 :  12-u :  1  cor. 


Ch.  VI.] 


ROMANS 


89 


yielded  your  members  servants  to  un- 
cleanness  and  to  iniquity  unto  iniq- 
uity ;  even  so  now  yield  your  members 
servants   to   righteousness  unto  holi- 

20  ness.  For  when  ye  were  ^  the  servants 
of  sin,  ye   were   free  from  righteous- 

21  ness.  >  What  fruit  had  ye  then  in  those 
things  whereof  ye  are  now  ashamed  ? 
for  ^  the  end  of  "those  things  is  death. 

22  But  now  '  being  made  free  from  sin, 
and  become  servants  to  God,  ™ye 
have  your  fruit  unto  holiness,  and  the 

23  end  everlasting  life.    For  "the  wages 


For  as  ye  presented  your  members  serv- 
ants to  uncleanness,  and  to  iniquity 
unto  iniquity ;  so  now  present  your 
members    servants    to    righteousness 

20  unto  sanctification.  For  when  ye  Avere 
servants  of  sin,  ye  were  free  as  to  right- 

21  eousness.  What  fruit  therefore  had  ye 
then  in  those  things  of  which  ye  are 
now  ashamed  ?    For  the  end  of  those 

22  things  is  death.  But  now,  being  made 
free  from  sin,  and  become  servants  to 
God,  ye  have  your  fruit  unto  sanetifi- 

23  cation,  and  the  end  eternal  life.    For 


h  John  8  :  34.  i  7  :  5. 

m  Eph.  5:9;  Phil.  1  :  11 ;  Col  1  :  10, 


kVer.  23;  1  :  32.  lYer.  U,  18. 

n  5  :  12  I  Gal.  6:7,8;  James  1  :  15. 


3:1.)  He  had  used  the  word  slave  not 
because  the  believer  is  really  a  slave, 
but  to  make  his  meaning  plain  ;  besides 
through  their  low  spiritual  condition, 
Christ's  service  might  sometimes  seem 
hard  to  them — more  of  a  task  than  a 
privilege,  performed  more  in  the  spirit 
of  servitude  than  of  liberty.  All  this 
thus  far  in  ver.  19  is  parenthetical. 
Paul  now  returns  to  develop  his  mean- 
ing as  expressed  in  ver.  18,  For,  my 
meaning  is,  that  as  ye  presented  your 
members  slaves  to  uncleanness — 
lustful,  vicious  sins,  especially  against 
one's  self,  and  to  iniquity — leading 
into  iniquity — sins  of  lawlessness,  espe- 
cially against  God,  so  noiv  present  your 
members  slaves  to  righteousness, 
leading  unto  sanctification.  Sanctifica- 
tion, here  and  in  ver.  22,  means  the 
elFect  or  result  of  consecration,  holiness 
of  heart  and  life.  He  would  have  them 
subject  themselves  as  thoroughly  to 
righteousness  as  they  had  formerly  to 
wickedness. 

20,  In  this  verse  to  the  end  of  the 
chapter  the  apostle  enforces  the  ex- 
hortation  of  ver.  19,  from  the  conse- 
quences attending  each  kind  of  service. 
For  consider  this  fact  that  when  ye 
were  the  servants,  or  slaves,  of  sin, 
ye  Avere  free  so  far  as  respects 
righteousness — of  j^our  own  will 
and  pleasure  you  acknowledged  no  al- 
legiance to,  no  control  of,  righteous- 
ness ;  ye  were  free  from  any  such  rela- 
tion to  righteousness,  as  is  represented 
by  the  relation  of  slaves  to  their  master. 

21.  What  fruit  therefore  had  ye 
then  in  those  things  whereof  ye 
are  now  ashamed?  What  good  did 
your  freedom  do  you  ?  The  answer  im- 
plied is,  None.  You  gained  no  advan- 
tage, you  received  no  moral  good.   You 


now  remember  your  service  of  sin  with 
shame,  and  it  yielded  only  death.  Some 
end  the  question  with  then,  thus,  What 
fruit  therefore  had  ye  at  that  time?  The 
answer  is.  Those  things  of  which  ye  are 
now  ashamed.  This  seems  the  more 
natural  way  of  dividing  the  sentence. 
It  is  simpler  and  the  thought  is  clearer. 
Fruit  also  is  sometimes  applied  to  that 

which    is    evil     (7  :  5;  Matt.?  :  IT-20;  12  :  33). 

For  the  end  of  those  things  is 
death — spiritual  and  eternal  death,  in 
contrast  to  eternal  life  (vor.  22), 

22,  But  now— in  contrast  to  your 
former  state — being  made  free  from 
sin  as  a  master  (see on  ver.  is),  and  be- 
come servants,  or  slaves,  (tlie  same 
figure  continued)  to  God  f  ^■"- 1^),  you 
have  your  fruit  unto  holiness,  or 
sanctification,  and  the  end  ever- 
lasting life — spiritual  and  eternal 
life  in  contrast  to  death  (ver.  21).  No- 
tice Paul  deals  with  the  present  time 
looking  onward  to  the  future  and  full 
consummation.  Ye  are  having  your 
fruit  issuing  into  sanctifieation  which 
is  thus  a  progressive  work,  and  as  an 
end  of  all  your  fruit  and  fruitfulness, 
eternal  life.  We  enjoy  the  beginnings 
of  eternal  life  here  (John  3 :  36:  Heb.  12 :  u)^ 
and  its  fullness  hereafter  (1  John  3: 2), 
"  As  when  the  soul  is  living  in  sin  it  is 
not  obedient  to  righteousness,  so,  when 
it  is  living  in  righteousness  it  cannot 
be  obedient  to  sin.  For  the  two  are 
contrary  one  to  the  other"  (Abbott). 

23.  Paul  restates  what  he  had  said 
in  the  two  preceding  verses,  and  he  does 
it  in  such  a  way  as  to  show  the  diifer- 
ence  in  the  tAvo  kinds  of  service  which 
he  had  been  contrasting.  For,  sum- 
ming up  and  confirming  what  had  been 
said,  the  wages — the  word  in  the 
original  signifies  the  pay  of  a  soldier, 


90 


ROMANS 


[Ch.  VI. 


of  sin  is  death  ;  but  » the  gift  of  God  is 
eternal  life  through  Jesus  Christ  our 
Lord. 


the  wages  of  sin  is  death  ;  but  the  gift 
of  God  is  eternal  life,  in  Christ  Jesus 
our  Lord. 


o5  :  17,  21  ;  see  refs.  John  3  :  14-17  ;  1  John  5  :  11,  12. 


and  also  of  a  servant — the  hire  that  sin 
pays  is  death,  sinritual  and  eternal. 
But  the  gift  of  God — that  which 
God  bestows  is  not  viewed  as  wages,  but 
as  a  gratuitous  favor,  and  that  gift  is 
eternal  life,  life  in  its  highest  and 
noblest  sense,  through,  rather  in, 
Christ  Jesus  our  Lord.  Christ  is 
our  life  (Col.  3 : 3, 4),  and  we  have  eternal 
life  by  virtue  of  our  union  with  him. 
Notice  death  is  wages;  life  a  gift. 
The  sinner  earns  the  one ;  the  believer 
receives  the  other.  The  service  of  sin 
is  indeed  slavery  and  ever  downward ; 
the  service  of  righteousness  is  ennobling 
and  ever  upward,  developing  through 
God's  grace  into  the  highest  liberty  and 
the  noblest  form  of  creative  existence. 
No  wonder  that  Paul  apologizes  (ver.  19) 
for  applying  the  idea  of  slavery  to  such 
a  service.  In  his  entire  self-surrender 
to  God,  and  in  his  devotedness  to  right- 
eousness, the  Christian  was  indeed  as  a 
slave,  but  in  this  very  devotion  and  in 
this  very  relation  he  Avas  to  find  his 
truest  freedom,  his  highest  exaltation, 
and  the  enjoyment  of  the  crowning  gift 
of  God's  favor.  Notice  al.so  that  the 
apostle  ends  this  chapter  the  same  as 
chap.  5.  Whether  he  is  ti*acing  the 
results  of  justification  or  sanctification, 
he  ends  wfth  Christ  and  the  eternal  life 
which  comes  through  him. 

Practical  Remarks. 

1.  We  have  in  this  chapter  an  antidote 
to  antinomianism  (ver.  2,  11,  12,  18,  22). 

2.  Any  doctrine  or  system  that  encour- 
ages sin  is  not  of  God  (ver.  1,2;  Gal.  5  : 
13,  16,  21;  6:  7). 

3.  It  is  a  contradiction  to  profess  to  be  a 
Christian  and  to  live  a  life  of  sin  (ver.  2, 
3;  2  Cor.  6:  1.V17). 

1.  Baptism  is  an  intelligent  act,  a  pro- 
fession of  Christ,  a  putting  on  of  Christ 
(ver.  3;  Gal.  3  :  27). 

.5.  Baptism  is  a  burial  in  water  and  a 
symbolical  burial  of  the  old  man  with 
Chri.st  (ver.  4;  Col.  2  :  12). 

6.  Baptism  is  a  resurrection  from  its 
watery  grave,  and  a  symbolical  resurrec- 
tion of  the  new  man  with  Christ  (ver.  5,  6 ; 
Acts  2  :  37, 38 ;  1  Cor.  10  : 1-4).    Having  ref- 


erence to  Christ's  resurrection  it,  through 
him,  implies  the  believer's  resurrection  (1 
Cor.  15  :  23,  29). 

7.  Our  union  with  Christ  is  the  source 
and  the  assurance  of  a  life  of  holiness 
( ver.  5-7  ;  John  15  :  1-10) . 

8.  In  our  fallen  state  life  comes  through 
death  (ver.  6-8;  John  12  :  24). 

9.  Soul  crucifixion  attending  repentance 
marks,  in  the  experience  of  Christians, 
the  beginning  of  their  life  with  Christ 
(ver.  6 ;  Acts  2  :  37,  38 ;  2  Cor.  7  :  11). 

10.  "  To  be  in  Christ  is  the  source  of  the 
Christian's  life ;  to  be  like  Christ  is  the 
sum  of  his  excellence ;  to  be  with  Christ 
is  the  fullness  of  his  joy  "  (Hodge).  (Ver. 
5-11 ;  Col.  3  :  3,  4  ;  1  John  3  :  2.) 

11.  Christ  has  broken  the  power  of  sin 
and  through  him  the  Christian,  though 
still  weak  and  imperfect,  is  no  longer 
under  its  dominion  (ver.  9,  10 ;  7  :  25 ; 
Rev.  1  :  18;  1  Cor.  15  :  57). 

12.  Faith  in  Christ  is  the  means  of  both 
our  justification  and  our  sanctification 
(ver.  11,  22,  23 ;  Heb.  11  :  5,  6). 

13.  The  Christian  should  guard  against 
the  sins  of  the  body  as  well  as  of  the  soul 
(ver.  12;  1  Cor.  6  :  13 ;  9:27). 

14.  We  should  devote  every  member  of 
the  body— hands,  feet,  tongue,  and  eyes — 
to  Christ  and  his  service  (ver.  13  ;    12  : 1). 

15.  The  Christian  is  not  under  a  legal 
system  which  brings  only  condemnation, 
but  under  a  system  of  grace  which  brings 
justification,  holiness,  and  the  gift  of  God, 
eternal  life  (ver.  14,  15,  23;  8  :  3,  4;  Acts 
13  :  39). 

16.  They  who  hold  that  under  grace  the 
moral  law  is  of  no  obligation  pervert 
both  the  law  and  the  gospel  (ver.  15 ;  8  : 
4;  13:8-10;  Gal.  5  :  14). 

17.  Every  one  is  a  servant  either  of  sin 
or  of  righteousness.  There"  can  be  no 
middle  ground  (ver.  16;  Luke  16  :  13 ; 
Josh.  24  :  15). 

18.  Sin  makes  an  infraction  upon  every 
law  of  our  being.  Its  service  is  therefore 
slavery  and  its  end  death  (ver.  17  :  19-21 ; 
I<:ph.  2  :  2,  3). 

19.  The  service  of  righteousness  accords 


Ch.  VII.] 


EOMANS 


91 


Sanctiflcation ;  the  believer  no  longer  under 

the  Law  which  cannot  save,  illustrated 

by  experience. 

7  KNOW  ye  not,  brethren,  (for  I  speak 
Pto  them  that  know  the  law,)  how 
that  the  law  hath  dominion  over  a 
2  man  as  long  as  he  liveth?  For  ithe 
woman  which  hath  an  husband  is 
bound  by  the  law  to  her  husband  so 
long  as  he  liveth  ;  but  if  the  husband 
be  dead,  she  is  loosed  from  the  law  of 


7  OR,  are  ye  ignorant,  brethren  (for  I 
am  speaking  to  men  who  know  law), 
that  the  law  has  dominion  over  the 
2  man  for  so  long  time  as  he  lives  ?  For 
the  married  woman  is  bound  by  law 
to  the  living  husband  ;  but  if  the*  hus- 
band dies,  she  is  loosed  from  the  law 


p2  :  17.  18. 


q  Gen.  2  :  23,  24 ;  1  Cor.  7  :  39. 


with  our  physical,  mental,  and  spiritual 
constitution,  and  secures  our  highest 
good  ;  and  thus,  though  service,  it  is  con- 
nected with  our  highest  freedom.  But  it 
must  be  "  from  the  heart "  (ver.  17 ;  8  :  14- 
16;  Gal.  5:  13,  16). 

20.  All  thanks  and  praise  to  God  if,  once 
the  servants  of  sin,  we  are  now  the  serv- 
ants of  God  (ver.  17 ;  1  Tim.  1  :  12,  17 ;  1 
Cor.  15  :  10). 

21.  In  illustrating  and  enforcing  doc- 
trine and  practice  we  must  often  take  into 
account  the  mental  and  spiritual  weak- 
ness of  men  (ver.  19 ;  1  Cor.  3:1-3;  1  Peter 
2:2;  John  16  :  12). 

22.  We  should  expect  the  Christian  to 
remember  with  shame  the  sinful  fruits  of 
his  life  in  impenitence  (ver.  21 ;  Eph.  5  : 
12;  ITim.  1:  13). 

23.  Under  the  law  sinners  work  for  wages 
and  they  get  what  they  earn.  Under  the 
gospel  the  Christian's  service  is  a  conse- 
cration ;  salvation  is  through  grace,  and 
eternal  life,  the  gracious  gift  of  God  (ver. 
22,  23  ;  4  :  4  ;  8  :  13,  14 ;  Eph.  2  :  8-10). 

CHAPTER  VII. 

This  chapter  continues  the  discussion 
of  the  preceding  chapter  ;  and  first  il- 
lustrates (ver.  1-6)  the  believer's  changed 
relation  from  law  to  grace  by  the  law 
of  marriage.  He  is  thus  devoted  to 
Christ's  spiritual  service.  Incidental 
questions  then  arise  (ver.  7,  i3)^  regard- 
ing the  law,  which  he  answers  and  il- 
lustrates from  his  own  experience,  both 
in  his  unregenerate  and  regenerate 
state,  showing  that  sin  was  the  great 
troubler  of  his  heart,  and  that  the  evil 
is  not  in  the  law  but  in  man's  corrupt 
nature  :  that  the  law  is  alike  powerless 
both  for  man's  justification  and  sancti- 
fication,  and  that  deliverance  can  come 
only  through  Jesus  Christ  (ver.  7-25). 


1-6.  The  believee's  condition, 
not  under  law  but  under  grace,  illus- 
trated BY  A  familiar  PRINCIPLE 
OF  THE  LAW  OF  MARRIAGE.  The  be- 
liever is  made  dead  to  law  that  he  may 
be  united  to  Christ. 

1.  KnoAV  ye  not — or,  areye  ignorant 
— an  expression  of  earnest  expostula- 
tion, as  in  6  :  3,  in  support  of  the  state- 
ment in  6:14.  The  latter  part  of  chap. 
6  is  parenthetical.  Having  answered 
the  objection,  "  Are  we  to  sin  because 
we  are  not  under  law,  but  under  grace  " 
(6  :  15) ,  Paul  now  returns  to  the  thought, 
"Sin  shall  not  have  dominion  over 
you,  for  ye  are  not  under  law,  but  under 
grace"  (6:u).  It  was  a  principle  fa- 
miliar to  both  Jew  and  Gentile,  that 
death  dissolves  all  legal  ties.  Or,  if 
you  are  disposed  to  doubt  that  you  are 
released  from  the  law,  am  I  to  suppose 
you  are  ignorant,  etc.  Brethren  and 
7»?/ brethren  (ver.  4),  addressed  to  the 
whole  church,  Jew  and  Gentile.  For 
I  speak  to  them  that  know,  or  are 
acquainted  ivith,  law.  The  principle 
he  is  about  to  state  was  a  general  legal 
principle,  recognized  both  by  Roman 
and  Jewish  laAv,  but  especially  by  the 
latter ;  and  so  the  law^,  with  undoubt- 
ed reference  to  the  ^losaic  law,  hath 
dominion  over  the  man,  the  human 
being,  male  or  female,  for  so  long  a 
time  as  he  liveth. 

2.  Having  stated  the  general  prin- 
ciple, he  now  illustrated  it  by  a  simple 
case.  For,  in  confirmation  and  illus- 
tration, the  woman  that  hath  an 
husband,  rather,  is  subject  to  a  hus- 
band, that  is,  a  married  woman,  is 
bound  by  law  to  the  living  husband, 
while  he  lives  (1  Cor.  7 :  39).  But  if  the 
husband  die,  she  is  loosed, pitt  be- 
yond the  operation  of  the  la'W  binding 
her  to  her  husband.  She  is  no  longer 
under  the  influence  of  that  law,  or  in 


92 


ROMANS 


[Ch.  VII. 


3  her  husband.  So  then  ^if^  while  her 
husband  liveth,  she  be  married  to 
another  man,  she  shall  be  called  an 
adulteress :  but  if  her  husband  be 
dead,  she  is  free  from  that  law  ;  so  that 
she  is  no  adulteress,  though  she  be 
married  to  another  man. 

4  Wherefore,  my  brethren,  ye  also  are 
become  *  dead  to  the  law  by  the  body 
of  Christ :  '  that  ye  should  be  married 
to  another,  even  to  him  who  is  raised 
from  the  dead,  that  we  should  "  bring 

5  forth  fruit  unto  God.  For  when  we 
were  »  in  the  flesh,  the  motions  of  sins, 
y  which  were  by  the  law,  ^did  Avork  in 
our  members  » to  bring  forth  fruit  unto 


3  of  the  husband.  So  then  if,  while  the 
husband  is  living,  she  is  married  to 
another  man,  she  shall  be  called  an 
adulteress;  but  if  the  husband  dies, 
she  is  free  from  the  law,  so  that  she  is 
no  adulteress,  though  she  is  married  to 
another  man. 

4  Wherefore,  my  brethren,  ye  also 
were  made  dead  to  the  law  through 
the  body  of  Christ,  that  ye  might  be 
married  to  another,  to  him  who  was 
raised  from  the  dead,  in  order  that  we 

5  might  bear  fruit  to  God.  For  when  we 
were  in  the  flesh,  the  passions  of  sins, 
which  were  through  the  law,  wrought 
in  our  members   to  bear   fruit   unto 


r  Matt.  5  :  32.      «  8  :  2  ;  Gal.  2  :  19,  20  ;  Eph.  2  :  15  ;  Col.  2  :  U  ;  1  Peter  2  :  24. 
M  See  refs.  6  :  22.  a:  8  :  5-8  ;  Eph.  2:3.  y  3  :  20  ;  5  :  20. 

a  6  :  21,  23  ;  James  1  :  15. 


(  2  Cor.  11  :  2 ;  Eph.  5  :  22-32. 
x  Ver.  8-13  ;  6  :  13. 


any  way  affected  by  it.  The  principle 
is,  that  the  relation  is  dissolved  by  the 
death  of  either  party.  But  as  believers 
are  the  bride  of  Christ,  and  are  so  rep- 
resented elsewhere,  their  relation  to  the 
law  and  to  Christ,  is  more  aptly  repre- 
sented here  by  that  of  the  wife  to  her 

hu.sband  (Eph.  5  :  23,  24;  John  3  :  29  ;  Rev.  2  : 
2,9). 

3.  So  then,  in  view  of  what  I  have 
just  said,  if  while  the  husband  liv- 
eth she  be   married  to   another 

man  she  shall  receive  the  name  of  an 
adulteress.  But  if  the  husband 
die,  she  is  free  from  the  law,  relat- 
ing to  husband  and  wife,  that  she  may 
tiot  he  an  adulteress,  etc.  Paul  now 
has  stated  the  principle  and  given  a 
particular  illustration.  In  the  appli- 
cation he  uses  the  single  fact,  that 
death  dissolves  legal  ties.  As  death 
dissolves  the  relation  between  husband 
and  wife,  so  the  believer's  death  in 
Christ  dissolves  his  relation  to  the  law, 
to  which  he  was  subject  as  the  wife  to 
her  hus})and,  till  death  dissolved  the 
connection  (vcr.  4-6).  In  our  application 
we  must  beware  and  not  go  beyond 
Paul.  In  so  doing  we  may  draw  analo- 
gies that  Paul  never  intended. 

4,  Therefore,  my  brethren,  ye 
also,  as  in  the  case  of  the  wife  from 
her  husband  (vor.  2,  3),  vrre  made  dead 
to  the  law,  released  from  it  by  death, 
through  the  body  of  Christ.  It  was 
in  his  body  that  he  suffered  the  penalty 

of  sin  (  Col.  1  :  21,  22  ;    1   Peter  2  :  24  ;    Kph.  2  :  15  ; 

Heb.  10: 10).  Evcn  tlic  mental  sufferings 
of  our  Lord  were  connected  with,  and 
outwardly  manifested  through  his  bod- 


ily   sufferings     (Luke  22  :  44;   Matt.  27  :  46). 

That  ye  should — expresses  the  design 
and  end  in  view.  In  order  that  ye 
might  be  married  to  another,  than  the 
law,  to  him  who  was  raised  from 
the  dead.  They  had  become  dead  to 
the  law  through  the  death  of  Christ  in 
order  that  they  might  be  united  to 
Christ  under  a  new  bond  of  love  and 
obedience,  expressed  under  the  figure 
of  marriage  ( Eph.  5 :  23, 32.  comp.  6 : 4, 9, 10) . 
And  all  of  this,  dead  to  the  law  and 
married  to  Christ,  was  for  this  purpose, 
that  we  might  bring  forth  fruit  unto 
God.  Notice  the  apostle  includes  him- 
self. Fruit  is  the  natural  result,  it  is 
God's  design  (Johni5 : 2-h).  Our  union 
with  Christ  is  an  assurance  that  we 
will  not  present  ourselves  to  sin,  but 
will  bring  forth  fruit  to  God.  See  Gal. 
5  :  22,  23  for  the  kind  of  fruit.  It  does 
not  appear  to  have  been  Paul's  design 
to  represent  "fruit"  here  under  the 
figure  of  offspring. 

5.  In  this,  and  the  following  verse, 
Paul  confirms  what  he  had  just  said, 
contrasting  and  stating  more  fullj'  the 
difference  lietween  their  present  and 
former  relation.  He  had  hinted  at  it  in 
the  last  clause  of  6  :  14;  and  in  the 
rest  of  this  chapter  he  discusses  it  more 
fully.  For  Avhen  we  were  in  the 
flesh,  in  our  natural,  unrenewed  state 
(.ioiin3:6),  slavcs  to  siii  and  rebellious 
against  God's  will,  the  motions,  the 
passions  of  sins,  that  is,  the  sinful  pas- 
sions, Avhich  were  excited  by  the 
holy  restraints  and  requirements  of 
the  law,  did  work  in  our  mem- 
bers (6: 13)  that  we  should  hring  forth 


Ch.  VII.] 


ROMANS 


93 


6  death.  But  now  we  are  delivered  from 
the  law,  b  that  being  dead  wherein 
we  were  held  ;  that  we  !<hould  serve 
"=in  newness  of  spirit,  and  not  m  the 
oldness  of  the  letter. 


6  death.  But  now  we  have  been  loosed 
from  the  law,  having  died  to  that  in 
which  we  were  held  ;  so  that  we  serve 
in  newness  of  the  Spirit,  and  not  in 
oldness  of  the  letter. 


6  Ver.  4:6:2. 


c  6  :  4 ;  2  Cor.  3  :  6. 


fruit  unto  death.  This  is  enlarged 
upon  in  ver.  7-11.  See  Gal.  d  :  19,  20, 
for  the  fruits  of  the  flesh.  These  lead 
on  to,  and  terminate  in,  eternal  death. 

6.  But  noAV,  in  our  new  relation 
under  grace,  we  are  delivered, 
loosed  or  freed  (ver.  2),  from  the  law, 
as  a  ground  of  acceptance  with  God. 
We  are  not  bound  to  it  in  any  waj^  as  a 
means  and  ground  of  justification. 
Paul  of  course  cannot  mean  that  we 
are  loosed  from  the  requirements  of  the 
law,  so  far  as  they  are  not  done  away  in 
Christ,  for  he  had  said  that  the  gospel 
establishes  the  law  ( 3 :  31,  which  see) . 
That  being  dead,  rather,  having 
died  to  that,  tliat  is,  to  the  law  in 
which  we  Avere  held,  firmly  bound 
as  by  a  legal  and  marriage  obligation, 
(comp.  Gal.  3  :  23.)  It  is  uot  the  law  that 
is  dead  to  us,  but  we  have  died  to  the 
law  "through  the  body  of  Christ" 
(ver.  4,  which  see).  That,  etc,  ratlicr,  So 
that  we  serve  God,  giving  him  a  hab- 
itual service  as  faithful  and  as  binding 
as  that  of  a  bond-servant,  in  the  new-  i 
ness  of  the  spirit  and  not  in  the 
oldness  of  the  letter.  Some  take 
spirit  for  the  Holy  Spirit ;  but  it  is 
better  to  regard  the  phraseology  as 
Hebraistic,  meaning  a  new  and  spiritual 
service  in  distinction  from  a  literal  and 
legal  service.  They  now  served  God 
from  the  free  prompting  of  a  new  spir- 
itual life,  and  not  in  the  servile  observ- 
ance of  the  letter.  That  which  was  an 
outward  requirement  in  the  dead  letter 
of  the  law  has  now  become  the  living 
law    of    the    spirit    of    the    believer. 

(  Comp.  2  Cor.  3  :  6. )       Paul   liaS    thuS   shoWU 

that  salvation  through  faith  tends  to 
holy  living  ;  that  freed  from  the  bond- 
age of  the  law  under  which  he  was 
continually  sinning,  he  is  free  to  serve 
God  in  a  new  life. 

7-25.  It  is  not  the  faflt  of  the 
law  that  it  cannot  secure  the 
conversion  and  sanctification  of 
THE  SINNER.  The  evil  is  in  man,  in 
the  opposition  of  his  carnal  heart  to 
the  requirements  of  the  divine  law 
which  is  holy,  just,  and  good. 


Ever  since  the  days  of  Augustine  it 
has  been  discussed  whether  Paul  here 
speaks  of  his  own  experience,  and  if 
so,  whether  he  refers  to  his  regenerate 
or  unregenerate  state.  As  he  speaks 
in  the  first  person  the  presumjition 
is  that  he  speaks  of  himself.  He 
often  in  the  Epistles  refers  to  his 
own  experience  ( 9 :  i ;  lo :  i :  i  cor.  9  :  26. 27 ; 

2    Cor.   12:1-10:    Phil.    3:4-14,    etc.),        TMs    is 

generally  admitted;  and  also  that  he 
presents  his  case  here  as  a  representa- 
tive one,  as  he  does  sometimes  else- 
where (1  Cor.  13 1 11).  Paul  appears  to 
have  regarded  himself  "an  example  of 
them  who  should  thereafter  believe  on 
him  (Jesus  Christ)  unto  eternal  life" 
(1  Tim.  1 :  16).  As  far  as  ver.  14  he 
speaks  in  the  past  tense,  and  it  is  very 
generally  admitted  that  he  refers  to  his 
unregenerate  state.  But  in  regard  to 
the  rest  of  the  chapter  there  is  not  so 
general  an  agreement.  From  ver.  14 
however  he  speaks  in  the  present  tense, 
and  the  presumption  is  that  he  speaks 
of  his  present  state  as  a  Christian. 
This  is  confirmed  by  the  fact  that  the 
experience  presented  (ver.  7-25)  is  progres- 
sive. At  fir.st  he  is  "deceived"  and 
"  slain  "  by  the  law,  yet  "  the  law  was 
holy"  (ver.  11).  Then  he  was  brought 
to  "  consent  to  the  law  that  it  was  good  " 
(ver.  16)  ;  and  finally  he  says,  "  I  delight 
in  the  law  of  God  after  the  inward 
man"  (ver.  22).  How  natural  to  refer 
these  expressions  to  his  own  experience, 
now  in  his  unregenerate  and  now  in 
his  regenerate  state.  In  the  one 
the  law  is  rebelled  against ;  in  the 
other  it  is  approved  and  delighted  in. 
So  also  the  two  natures  implied,  ac- 
cording to  scriptural  analogy,  point  to 
the  Christian.  Paul  nowhere  repre- 
sents the  unregenerate  as  possessing 
two  natures  as  here  described.  But 
he  does  so  represent  the  Christian  in 
Gal.  ,5  :  17,  "  For  the  flesh  lusteth  against 
the  Spirit,  and  the  Spirit  against  the 
flesh ;  and  these  are  contrary  one  to  the 
other,  so  that  ye  may  not  do  the  things 
that  ye  would."  Moreover,  some  of  the 
expressions  seem   only    applicable    to 


94                                             ROMANS                                  [Ch.  VII. 

7     What  shall  we  say  then  ?    Is  the  law 
sin? 
God  forbid.    Nay,  ^  I  had  not  known 

7     What  then  shall  we  say  ?    Is  the  law 
sin?     Far   be   it!    But   I  should  not 

rf  3  :  20. 

Christian  experience.  For  example: 
"I  delight  in  the  law  of  God  after  the 
inward  man"  (ver.  22);  "with  the 
mind  I  myself  serve  the  law  of  God" 
(vcr.  25),  But  the  Bible  nowhere  repre- 
sents the  sinner  as  serving  that  law 
which  Paul  says  is  spiritual.  On  the 
contrary,  it  represents  him  as  dead  in 
trespasses  and  sins,  receiving  not  the 
tilings  of  the  Spirit,  neither  knowing 
them,  for  they  are  spiritually  discerned. 
lie  is  blind  and  dead  and  cannot  him- 
self perceive,  much  less  approve  and 
delight  in,  the  things  of  the  Spirit. 

The  context  and  the  course  of  argu- 
ment appear  to  demand  the  above  view. 
Paul  had  asserted  that  the  Christian  is 
not  under  law  but  under  grace  (6:i*), 
which  he  illustrates  and  enforces  in 
such  a  manner  that  the  incidental  ques- 
tion arises,  "Is  the  law  sin?"  From 
ver.  7  to  the  end  of  the  chapter  Paul 
answers  by  showing  that  the  evil  was 
not  in  the  law  but  in  man's  corrupt  na- 
ture. And  in  doing  this  how  natural 
for  Paul  to  refer  both  to  his  unregener- 
ate  and  his  regenerate  state,  showing 
that  not  only  formerly,  but  also  at  pres- 
ent, sin  was  the  great  troubler  of  his 
heart.  Indeed,  without  this  reference 
the  argument  Avould  have  been  incom- 
plete. For,  as  the  gospel  is  not  the 
cause  of  sin  in  the  Christian's  heart,  so 
the  law  is  not  the  cause  of  sin  in  the 
sinner's  heart.  Some  have  supposed 
that  the  context  demands  that  this 
whole  passage  should  refer  to  the  un- 
regenerate.  Their  principal  arguments 
are  founded  on  a  siipjyosed  cnitithesis 
between  the  seventh  and  eighth  chap- 
ters. And  to  show  that  there  is  such 
an  antithesis  they  presuppose  that 
an  unrenewed  man  speaks  throughout 
the  seventh  chajjtcr,  wliich  is  the  point 
to  be  proved.  Thus  they  reason  in  a 
circle.  But  as  we  have  already  shown, 
ver.  14-25  appear  to  describe  a  strug- 
gle often  experienced  in  the  Christian. 
It  presents  him  in  relation  to  the  law 
in  connection  with  an  evil  heart,  l)ut 
in  the  eighth  chapter  it  views  him 
from  a  ditierent  basis,  under  grace,  witli 
the  same  heart  indeed,  but  justitied,  and 
going  on  in  sanctifieation. 


And  finally  this  view  of  the  passage 
accords  with  Christian  experience. 
The  Christian  has  a  conflict  which  he 
did  not  experience  in  his  unrenewed 
state.  Then  indeed  he  had  a  contest  at 
times,  but  he  yielded  to  the  wrong  with 
his  whole  heart.  His  conscience  was 
perverted  and  his  reason  led  him  astray. 
He  api)roved  of  sin  and  therefore  did 
it.  But  now  when  he  does  the  same 
things  he  approves  not.  A  struggle 
such  as  he  never  knew  in  his  former 
state  takes  place  between  the  old  and 
new  man.  So  long  as  a  single  sin  re- 
mains he  struggles  against  it.  The 
more  he  learns  of  himself  the  more 
does  he  see  how  deep  the  roots  and 
how  strong  the  remnants  of  sin  are  in 
his  heart.  And  though  he  may  have 
grown  in  grace  many  years  he  discov- 
ers such  dregs  of  sin  in  himself  and 
experiences  such  fresh  conflicts  that  he 
cries  out,  "  O  wretched  man  that  I  am." 
Yet  he  sees  victory  at  hand  and  ex- 
claims, "I  thank  God,  through  Jesus 
Christ  our  Lord."  For  an  opposite 
view,  see  Dr.  A.  C.  Kendriek,  on  "The 
Moral  Conflict  of  Humanity"  (Ameri- 
can Baptist  Publication  Society,  1894), 
and  for  a  similar  view  see  Dr.  W.  N. 
Clarke  on  Romans  7  :  7-25  in  "Baptist 
Quarterly,"  October,  1875,  p.  385  fl. 

7.  If  the  sentiment  of  ver.  5  and 
6  be  true,  that  to  be  under  the  law  was 
not  productive  of  a  life  of  holiness 
(5: 20),  that  it  was  necessary  to  change 
one's  relation  to  God  from  under  law  to 
under  grace,  in  order  to  bring  forth 
fruit  to  God,  the  devout  but  uninstruct- 
ed  Jew  might  exclaim :  What  shall 
we  say  then?  Shall  we  say.  Is  the 
law  sin?  Are  law  and  sin  in  a  cer- 
tain sense  convertible  terms,  so  much 
so  that  the  former  cannot  exist  without 
the  latter  being  in  some  way  the  cause 
of  it?  Is  the  law  immoral  in  its  ten- 
dency and  sin-producing?  To  this  the 
apostle  gives  an  emplintic  denial — God 
forbid.  Let  such  a  thing  not  be  once 
thought  of!  He  then  proceeds  to  show, 
by  the  actual  eflect  of  tlie  law  upon 
himself,  both  before  and  after  conver- 
sion, that  it  is  only  indirectly  the 
occasion  of  sin;    that  its  nature  and 


Oh.  VII.] 


ROMANS 


95 


sin,  but  by   the  law :   for  I  had  not 
known  lust,  except  the  law  had  said, 

8  «Thou  shalt  not  covet.  But  ^sin,  tak- 
ing occasion  by  the  commandment, 
g  wrought  in  me  all  manner  of  con- 
cupiscence.   For  ^  without  the  law  sin 

9  was  dead.  For  I  was  alive  without  the 
law  once  :  but  when  the  command- 
ment came,  >sin  revived,  and  I  died  : 

10  and  the   commandment,  ^  which  was 
ordained  to  life,   I  found    to  be  unto 


have  known  sin,  unless  through  law ; 
for  I  should  not  know  coveting,  if  the 
law  did  not  say.  Thou  shalt  not  covet. 

8  But  sin,  finding  occasion  through  the 
commandment,  wrought  in  me  all 
manner  of  coveting.    For  apart  from 

9  law,  sin  is  dead.  And  I  was  alive 
apart  from  law  once ;  but  when  the 
commandment     came,     sin     revived, 

10  and  I  died.    And  the  commandment 
which  was  unto  life,  that  I  found  to  be 


e  See  refs.  Exod.  20  :  17.        /  Ver.  13,  17  ;  5  :  20. 
i  Ver.  8,  21-23. 


g  James  1  :  14,  15.  ft  4  :  15  ;  1  Cor.  15  :  56. 

k  See  refs.  Luke  18  :  5. 


influence  are  holy  and  good,  and  that 
the  evil  is  in  us.  In  this  verse  he  says 
it  was  the  law  that  taught  him  what  sin 
is.  Nay,  rather,  But,  I  had  not 
known  sin,  except  through  the  law  ; 
for  I  had  not  known  lust,  evil 
desire  or  coveting,  except  tlie  law  had 
said.  Thou  shalt  not  covet  (Exod. 
20 :  17).  He  would  not  have  known  sin 
as  sin,  nor  regarded  it  as  such,  except 
through  the  law.  For  example,  it  was 
the  law  that  showed  him  the  sin  of 
coveting,  both  as  a  matter  of  judg- 
ment and  of  experience  (next  verse). 

8.  But  sin.  Notice  that  sin  here 
is  more  than  an  isolated  transgression. 
It  is  personified,  and  means  the  de- 
pravect  principle  or  tendency  in  man's 
moral  nature.  It  also  includes  to  a 
greater  or  less  extent  a  sense  of  guilt, 
and  the  painful  consciousness  of  wrong. 
But  sin,  the  evil  principle  within  me, 
taking,  or  finding,  occasion  through 
the  commandment,  which  forbade 
the  natural  but  wrong  desire,  defining 
its  character,  showing  that  to  be  sinful 
which  otherwise  might  have  been 
regarded  as  natural  and  innocent, 
w^rought  in  me  all  manner  of 
concupiscence,  of  evil  desire  or 
coveting.  What  this  evil  principle 
had  prompted  me  to  do  without  regard- 
ing it  as  wrong,  now,  when  enlight- 
ened by  the  commandment,  it  still 
prompts  me  to  do,  with  the  knowl- 
edge that  it  is  sinful.  And  this  ex- 
tended to  all  evil  desires  of  every  kind. 
The  commandment  only  forbade ;  it  did 
not  give  power  to  refrain.  For  apart 
from  ^  law,  sin  is  dead.  Where 
there  is  no  law  to  fix  and  define  particu- 
lar acts  of  transgression,  and  hence  no 
intentional  violation  of  law  and  right, 
sin  is  dead,  dormant  and  has  no  life,  so 
to  speak ;  there  is  no  sense  of  sin  and  of 
guilt.    The  ey\\  in  the  heart  is  com- 


paratively inactive,  until  excited  by 
the  law's  restraints.  It  is  natural  for 
the  evil  heart  to  strive  for  what  is  for- 
bidden, and  to  desire  what  is  denied 

(Prov.  9:17.     Comp.  1  Cor.  15  :  56).       What    is 

true  of  the  written  law,  is  true  also  of 
the  inner  law  of  man's  moral  natui'e. 

(See  2  :  14,  15.) 

9.  The  last  clause  of  the  preceding 
verse  Paul  corroborates  from  his  own 
experience.  For,  rather.  And,  I  Avas 
alive — ivas  living,  having  a  sense  of 
personal  rectitude  and  a  feeling  of  secu- 
rity, peaceful  and  self-satisfied,  with- 
out, or  apart  from,  the  law  once, 
before  the  law  with  its  spiritual  and 
heart  -  searching  requirements  came 
home  to  my  conscience.  He  cannot 
mean  that  he  was  not  under  the  law  or 
ignorant  of  it,  for  he  knew  it  from 
childhood ,  but  that  he  was  insensible  to 
its  spirituality  and  to  the  extent  of  its 
requirements.  Once  is  general  and  in- 
definite, and  refers  to  the  period  before 
conversion,  and  may  include  both  the 
innocent  period  of  childhood  and  also 
that  of  his  Pharisaic  self-righteous- 
ness and  blindness  to  the  law.  But 
when  the  commandment — some 
particular  requirement,  like  that  men- 
tioned in  ver.  7 — came,  vividly  and 
powerfully  to  my  consciousness  and 
conscience,  sin  revived — sprang  into 
life,  being  no  longer  dead — and  I 
died,  I  lost  my  personal  sense  of  recti- 
tude and  feeling  of  security,  and  under 
a  sense  of  sin  I  was  conscious  of  guilt 
and  exposure  to  Divine  wrath.  He 
found  the  law  exceeding  broad  and  far 
too  strict  for  him.  And  this  may  have 
occurred  repeatedly,  as  in  the  experi- 
ence of  most  unconverted  persons. 

10.  And  the  commandment 
which  w^as  ordained  to  life, 
rather,  ivhich  was  unto  life,  designed 
originally  for  it  and  leading  to  it.    The 


96 


ROMANS 


[Ch.  VII. 


11  death.    For  isin,  taking  occasion  by  i 
the  commandment,  "•  deceived  me,  and 

12  by  it  slew  mc.  Wherefore  •>  the  law  U 
holy,  and  the  commandment  holy,  and 
just,  and  good. 

13  » Was  then  that  which  is  good  made 
death  unto  me  ?  i 

God  forbid.    But  sin,  that  it  might 
appear  sin,  working  deatli  in  me  by  : 
that  which  is  good ;   that  sin  by  the  I 
commandment  miglit  become  exceed-  i 


11  unto  death.  For  sin.  finding  occasion 
through  the  commandment  deceived 

12  me,  and  tlirough  it  slew  me.  So  that 
the  law  is  holy,  and  the  command- 
ment holy  and  righteous  and  good. 

13  Did  then  that  which  is  good  become 
death  to  me  ?  Far  be  it !  But  sin,  that 
it  might  be  shown  to  be  sin,  by  work- 
ing death  to  me  through  that  which  is 
good  ;  that  sin  through  the  command- 
ment might  become  exceedingly  sin- 


l  Vlt.  8,  13. 


m  Eph.  4  :  22  ;  Ht-b.  3  :  13. 


n  Ver.  14 ;  Ps.  19  :  7-9 ;  1  Tim.  1  :  8. 


o  Ver.  7. 


law  was  given  that  man  might  know 
(iod's  will,  and  doing  it  enjoy  his 
favor.  A  perfect  life  and  perfect  obe- 
dience would  have  insured  life  and 
well-being  (Luke  lO:  28).  I  found  to 
be  unto  death — leading  into  death, 
into  a  conscious  loss  of  God's  favor  and 
of  self-righteous  peace  and  security,  in- 
to a  conviction  of  sin  and  of  exposure 
to  the  Divine  wrath. 

11.  The  apostle  explains  how  in  his 
experience  he  found  the  commandment 
to  be  unto  death.  For  sin  taking,  or 
finding,  occasion  throngJi  the  com- 
mandment— as  in  ver.  8  (which 
see).  Deceived  and  seduced  me. 
Sin,  personified  under  the  figure  of  an 
enemy,  used  the  commandment  as  a 
basis  and  means  of  temptation,  as  the 
serpent  did  to  Eve  (Gen.  3 : 1,  4, 5),  and  as 
Satan  did  to  Christ  (Matt.  4:6)  and  thus 
lured  him  on  from  the  rignt  way  to 
destruction  (2Cor. ii:3).  And  by  it 
slew  me — destroyed  his  false  security 
and  his  sense  of  rectitude,  as  in  ver.  9. 
Thus  the  effect  of  the  law  upon  his 
conscience  was  to  di.sclose  his  actual 
condition,  and  cut  ofi^the  hope  of  God's 
favor,  without  providing  a  remedy.  He 
saw  himself  a  lo.st  sinner  under  the 
condemnation  of  God's  holy  law. 

12.  From  these  facts  in  Paul's  ex- 
perience, l)y  which  he  showed  that  the 
law  brought  sin  to  view  in  its  true  char- 
acter (v(-r.  8)  and  aroused  his  conscience 
to  a  sen.se  of  sin  and  guilt  (ver.  9-11),  it 
follows  that  the  law  is  not  to  blame, 
that  it  is  not  sin,  nor  the  colleague  of 
sin,  but  the  very  opposite,  ^there- 
fore, or,  ,So  that,  the  law,  as  a  whole, 
is  holy  in  its  own  nature  and  as  a 
revelation  denianding  holiness,  and 
the  comm;indment,  any  particulai- 
command  in  the  law  is  holy,  being  of 
the  same  in  nature  as  the  law  itself, 
and  just,  righteous,  in  its  claims 
and  sanctions,  and  in  its  relation  both 


[  to  God  and  men,  and  good,  .salutary 

I  and  beneficial  in  its  aims  and  tenden- 
'  cies. 

13.  The  statement  that  the  com- 
mandment was  good  might  appear  in- 
consistent with  the  statement  in  ver. 
10,  that  he  had  found  the  command- 
ment to  be  unto  death.  Paul  therefore 
resumes  the  thought  and  anticipates  an 
objection.  Was  then  that  which  was 
good  made  death  to  me,  or.  Did  it  then 
become  death  to  me?  Was  it  the  direct 
and  immediate  cause  of  this  death  of 
which  I  speak  ?  This  he  most  emphatic- 
ally denies.  Let  it  not  be  thought  of! 
But  sin  became  death  unto  me,  that 
it  might  appear  sin,  and  be  shown 
to  be  sin,  by  working  out  death  to  me 
through  that  Avhich  is  good  ;  that 
sin  through  the  commandmeni, 
which  in  its  nature,  aims,  and  tendencj- 
is  good,  might  become  exceeding, 
or  beyond  measure,  sinful.  The  com- 
mandment furnished  the  ground  or  oc- 
casion for  the  inward  depravity  to 
manifest  itself,  and  to  show  outwardly 
its  malignant  character,  by  making 
such  base  use  of  that  which  is  good  and 
bringing  forth  such  disastrous  results. 
The  law  gave  the  knowledge  of  sin 
(3 :  20),  defined  transgression  (4 :  15),  and 
brought  wrath  and  condemnation.  Thus 
the  law  led  on  to  death  ;  but  it  was 
sin  that  caused  the  death,  and  thus  in 
the  light  of  the  good,  in  opi)osition  to 
the  good,  and  in  the  perversion  of  the 
good,  it  showed  its  true  nature  and 
real  character  as  sm,  pre-eminently  sin- 
ful. 

14.  There  is  manifestly  a  change  in 
this  verse  in  point  of  view.  The  change 
to  the  present  tense  is  surely  not  acci- 
dental, nor  merely  rhetorical ;  nor  is  it 
to  ho  explained  merely  by  the  vividness 
of  Paul's  c()nce])tion.  The  most  natu- 
ral reason  is  that  he  includes  his  present 
state  as  a  Christian.      His  vividness 


Ch.  VII.] 


ROMANS 


97 


14  ing  sinful.  For  we  know  that  Pthe 
law  is  spiritual :  but  I  am  carnal,  i  sold 

15  under  sin.  For  that  which  I  do  I 
allow  not :  for  >"  what  I  would,  that  do 

16  I  not ;  but  what  I  hate,  that  do  I.  If 
then  I  do  that  which  I  would  not,  I 
consent  unto  the  law  that  it  is  good. 


14  ful.    For  we  know  that  the  law  is  spir- 
itual ;  but  I  am  carnal,  sold  under  sin. 

15  For  what  I  perform,  I  know  not;  for 
not  what  I  wish,  that  do  I  practice ; 

16  but  what  I  hate,  that  I  do.    But   if 
what  I  wish  not,  that  I  do,  I  consent  to 


p  Matt.  5  :  22,  28 ;  Heb.  4  :  12. 


q  Ver.  23  ;  1  Kings  21  :  20,  25 ;  2  Kings  17  :  17. 


r  Gal.  5  :  17. 


would  naturally  increase  as  he  pro- 
gressed from  past  to  present  experience. 
The  train  of  thought  in  ver.  14-16  ac- 
cords with  such  a  transition  to  his  re- 
newed state.  The  sentiment  in  this 
verse  can  be  applied,  though  not  in  the 
same  degree,  to  both  the  renewed  and 
unrenewed  man,  and  appears  to  be  so 
expressed  as  not  to  exclude  either.  This 
was  perfectly  natural  in  such  a  transi- 
tion. While  it  is  true  that  the  natural 
man  sins  against  his  better  judgment 
and  conscience,  it  is  true  in  a  higher 
sense  of  the  renewed  man,  and  it  is  evi- 
dent from  what  follows  that  the  apos- 
tle's mind  was  fixed  more  directly  on  the 
latter  ( ver.  is,  22, 25 ) .  See  discussion  at  the 
beginning  of  this  section.  For  intro- 
duces the  reasons  why  the  results  stated 
in  the  preceding  verse  necessarily  take 
place,  namely,  That  the  law  and  its 
subjects  are  different  in  their  natures  ; 
the  requirements  of  the  former  do  not 
accord  with  the  nature  of  the  latter, 
hence  a  conflict.  For  we,  as  Chris- 
tians, know  that  the  law  is  spirit- 
ual in  its  quality,  nature,  and  charac- 
ter, being  a  transcript  of  God's  holy 
will,  requiring  spiritual  service  and 
spiritual  purity.  But  I  am  carnal, 
fleshly,  living  in  the  flesh,  being  more 
or  less  under  its  influence,  having 
fleshly  appetites  and  passions  to  con- 
tend against,  and  to  lead  me  astray. 
Paul  here  points  to  his  human  nature 
apart  from  divine  grace.  That  he  could 
thus  refer  to  himself  as  a  Christian  is 
evident,  for  he  addresses  the  Corinthi- 
ans "as  carnal,  as  babes  in  Christ" 
(1  Cor.  3:1),  There  are  two  adjectives 
in  Greek,  derived  from  the  noun  mean- 
ing flesh,  differing  in  form  only  by  a 
single  letter  and  by  the  position  of  the 
accent,  the  one  referring  more  to  flesh 
as  the  material,  fleshy  (2Cor.  3:3)^  the 
other  to  the  qniAiW,  fleshly  (1  Cor.  9  :  11). 
The  former,  according  to  most  manu- 
scripts, is  used  here  and  in  1  Cor,  3:1, 
and  2  Cor.  3:3;  the  latter  in  15  :  27 ; 
1  Cor.  3  :  3  ;  9  :  11 ;  2  Cor.  1  :  12  ;  10  :  4  ; 


Heb.  7  :  16,  and  1  Peter  2  :  11.  In  later 
Greek  the  forms  were  often  confounded 
and  there  appears  to  have  been  some 
confusion  in  their  use,  so  that  the  dif- 
ference in  their  meaning  was  not  always 
marked.  Thus  in  1  Cor.  3  :  1  the  first 
is  applied  to  the  Corinthian  Christians, 
and  immediately  in  ver.  3  the  second 
is  twice  applied  to  them  in  about  the 
same  sense.  "There  is,"  says  Peof. 
Boise,  "no  important  distinction  be- 
tween them.  See  Liddell  and  Scott." 
Sold  under  sin,  having  been  sold  un- 
der sin  in  his  past  state,  the  result  of 
the  bondage  still  continuing.  Notice 
how  applicable  this  is  to  the  renewed 
man,  for  it  may  denote  unwilling  bond- 
age; and  every  Christian  is  more  or 
less  an  unwilling  servant  to  sin,  while 
the  unrenewed  man  is  its  willing  slave. 
Paul's  terrible  conflicts  with  the  re- 
mains of  sin  in  his  o^m  heart  makes 
him  use  strong  language. 

15.  Paul  confirms  and  explains  what 
he  had  just  said,  continuing  the  figure 
of  one  in  bondage,  "  sold  under  sin." 
For  that  Avhich  I  do,  or  perform  in 
action,  I  alloAV  not — rather,  I  know 
not,  I  do  it  unknowingly,  like  a  slave 
who  acts  blindly  at  the  bidding  of  an- 
other— the  act  is  unintelligent,  and  my 
soul  does  not  recognize  it  as  really  its 
own.  For  Avhat  I  would,  etc. — 
rather.  For  not  ivhat  Itcish  do  I  p7'ac- 
tise,  the  practice  of  my  life  by  no  means 
comes  up  to  my  desire ;  but  what  I 
hate,  that  do  I — I  find  that  I  am  do- 
ing acts  that  I  hate.  All  this  is  the 
evidence  of  the  power  of  sin  in  me. 
Many  Christians  have  found  these  words 
descriptive  of  their  inward  conflicts. 
The  struggle  is  between  the  better  self, 
the  renewed  nature  and  the  lower  na- 
ture, the  remains  of  sin,  as  appears 
from  what  folloAVS  (ver.  17  ff). 

16.  Paul  clinches  the  argument  and 
exculpates  the  law.  If  then  I  do 
that  w^hich  I  would  not,  or,  which  I 
ivish  not,  I  consent  to  the  laAV  that 
it  is  good — my  unwillingness  to  do 


98 


ROMANS 


[Ch.  \IL 


17  Now  then  it  is  no  more  I  that  do  it, 

18  'but  sin  that  dwelletli  in  me.  For  I 
Icnowthat  <in  me  (that  is,  in  my  flesh,) 
dwelletli  no  good  thing  :  for  "to  will  is 
I)resent  with  me ;  but  hoiv  to  perform 

19  that  wnieli  is  good  I  tind  not.  For  the 
good  that  I  would,  I  do  not:  but  the 
evil  which  I  would    not,   that  I  do. 

20  Now  if  I  do  that  I  would  not,  it  is  no 
more  I  that  do  it,  but  sin  that  dwelleth 


17  the  law  that  it  is  good.  Now  tlien,  it 
is  no  longer  I  that  perform  it,  but  the 

18  sin  that  dwells  in  me.  For  I  know 
that  there  dwells  not  in  me,  that  is, 
in  my  flesh,  any  good  ;  for  to  wish  is 
l)re!>eut  with  me;  but  to  perform  that 

19  wliich  is  good  is  not.  For  the  good 
that  I  wish,  I  do  not ;  but  the  evil  that 

20  I  wish  not,  that  I  practice.  But  if 
what  I  wish  not,  that  I  do,  it  is  no 


t  See  refs.  Gen.  6:5;  Ps.  51  :  5 ;  Isa.  64  :  6. 


«  Ver.  15,  25. 


wrong  bears  witness  to  the  excellence 
of  the  law.  It  is  a  recognition  and  a 
confession  that  the  law  is  right.  It 
also  indicates  that  there  is  a  better  na- 
ture in  me,  distinct  from  and  in  conflict 
with  the  old  nature  of  sin  which  dwells 
in  me  (ver.  i7j. 

17.  In  this  and  the  three  following 
verses,  the  aj)ostle  shows  that  it  is  the 
influence  of  indwelling  sin  which  pre- 
vents his  perfect  obedience  to  God's 
law.  Now  then,  or,  But  note,  as 
things  now  are,  suggestive  of  the  fact 
that  there  was  a  time  when  there  was 
not  this  inward  struggle,  it  is  no 
more  I  that  do  it — better,  it  is  no 
longer  I  that  perform  it,  my  true  and 
better  self  is  not  the  prime  mover,  but 
sin  that  dwelleth  in  me.  The 
word  translated  do,  or  perform,  means 
to  work  out,  and  expresses  here  tlie 
primary  efiicient  cause.  Indwelling 
sin,  the  old  man,  is  the  primary  cause 
of  disobedience,  and  this  the  apostle 
proceeds  to  illustrate  in  ver.  18,  19. 

18.  For  I  know,  by  experience, 
that  in  me,  that  is,  in  my  flesh,  in 
my  lower  carnal  nature,  dwelleth, 
referring  to  the  language  of  the  pre- 
ceding verse,  no  good  thing.  This 
shows  tliat  Paul  recognized  in  himself 
both  a  higher  spiritual,  and  a  loAver 
carnal  nature.  He  further  explains : 
For  to  will,  better,  toteish,  is  pres- 
ent with  me,  but  how  to  per- 
form, etc.,  rather,  but  to  perform  that 
which  is  good  is  not  present  with  me.  I 
find  not — should  be  omitted,  accord- 
ing to  the  best  authorities.  The  verb 
to  will  is  found  seven  times  in  this 
section,  and  is  translated,  would  ex- 
cept here.  It  may  be  rendered  inll  or 
wish.  Its  contrast  to  /  hate  (ver.  i5)  in- 
dicates that  its  meaning  partakes  large- 
ly of  the  emotions,  the  desires,  hence 
to  wish.  "  This  is  not  the  full  deterwi- 
nation  of  the  will,  the  standing  with 
the  bow  drawn  and  the  arrow  aimed. 


but  rather  the  inclination  of  the  will — 
the  taking  up  the  bow  and  pointing  at 
the  mark  "  (Alfoed). 

19.  Explains  the  preceding  clause. 
For  the  good  that  I  wish,  I  do 
not,  /  am  not  doing,  but  the  evil 
which  I  do  not  wish,  that  I  practise. 
This  is  popular  language  of  every-day 
life,  intended  to  be  understood  by  the 
common  mind.  The  apostle  does  not 
say  that  he  ever  did  any  particular  act 
which  his  will  opposed  at  the  moment 
of  doing  it.  This  would  be  impossible 
in  any  one.  He  is  rather  looking  at 
the  habit  and  currents  of  his  life,  his 
desires  for  the  good  which  he  failed  to 
attain  on  account  of  the  inroads  of  evil. 
And  what  was  this  good  ?  Was  it  not 
conformitj"  to  the  Divine  will,  perfect 
obedience  to  the  divine  law?  Every 
failure  would  lead  him  to  say,  "  The 
good  I  wish,  I  do  not."  On  the  other 
hand,  any  departure  from  this  perfect 
standard,  any  wandering  of  the  aftec- 
tions  from  God,  any  conformity  to  the 
world,  would  lead  him  to  say,  "The 
evil  I  wish  not,  that  I  practise," 
"  What  I  hate  that  do  I."  The  Chris- 
tian is  more  or  less  liable  to  such  ex- 
periences. Bunyan  thus  expresses  him- 
self: "  The  evil  that  dwells  in  me  is  so 
universal,  that  as  sure  as  there  is  any 
motion  to  what  is  good,  so  sure  is  evil 
present  with  us.  Desires  come  warm 
with  the  Spirit  and  grace  of  God  in  us, 
but  as  warm  waters  running  through 
cold  pipes,  or  as  clear  water  running 
through  dirty  conveyances,  so  our  de- 
sires are  chilled  and  defiled  by  the  cor- 
ruptions of  the  fle.sh  "  (Condensed  from 
"  Devotional  Works,"  pp.  210-215). 

20.  A  conclusion  drawn  from  the 
two  preceding  ver.ses,  thereby  restating 
and  confirming  what  ho  had  said  in 
ver.  19.  For  the  good  that  I  wish, 
I  do  not;  but  the  evil  I  wisli  not, 
that  I  practise.  There  has  been  an 
advance  in  thought  since  ver.  17.     The 


Ch.  VII.] 


ROMANS 


99 


21  ill  me.  I  find  then  a  law,  that,  when 
I  would  do  good,  evil  is  present  with 

22  me.    For  I  ^delight  in  the  law  of  God 

23  after  y  the  inward  man  :  but  '■  I  see  an- 
other law  in  *my  members,  warring 
against  the  law  of  my  mind,  and 
'"bringing  me  into  captivity  to  the  law 

24  of  sin  w^hich  is  in  my  members.    =0 


more  I  that  perform  it,  but  the  sin  that 

21  dwells  in  me.  1  hud  then  the  law, 
that,  when  I  wish  to  do  good,  evil  is 

22  present  with  me.    For  I  delight  in  the 

23  law  of  God  after  the  inward  man.  But 
I  see  a  different  law  in  my  members, 
warring  against  the  law  of  my  mind, 
and  bringing  me  into  captivity  to  the 
law  of  sin  which  is  in  my  members 


a:  Ps.  1  :  2 ;  19  :  7-11 ;  119  :  97-104. 
o6  :  13,  19. 


y  2  Cor.  4  :  16  ;  Eph.  3  :  16.  zS:2;  Gal.  5  :  17. 

6  Ver.  14.  c  1  Kings  8  :  38. 


apostle  makes  it  clearer,  that  it  is  the 
higher  and  better  self  that  wishes  the 
good,  and  that  it  is  the  lower  self  in 
which  sin  rules.  And  so  the  way  is 
prepared  for  the  important  conclusion 
in  the  next  verse. 

21.  General  conclusion  of  ver.  17- 
20.  I  find  then  the  law  under  which 
I  stand,  this  law  of  my  being,  that 
when  I  ivish  to  do  good,  evil  is 
present  with  me.  Some  suppose 
the  law  of  Moses  to  be  meant.  But 
most  expositors  take  law  in  the  sense 
of  principle,  which  is  the  most  natural 
and  simplest  interpretation.  Paul  found 
himself  subjected  to  this  law  of  his 
being — that  opposite  principles  or  ele- 
ments were  co-existing  in  him,  and  con- 
tending for  the  mastery.  This  is  true 
in  a  certain  sense  of  the  unconverted 
who  sin  against  their  reason  and  con- 
science, but  it  is  true  in  a  higher  de- 
gree of  the  Christian.  That  this  is  its 
reference  is  evident  from  the  next 
verse. 

22.  Confirming  and  explaining  what 
he  had  just  said.  For  I  delight,  or 
take  pleasure,  in  the  la\v  of  God, 
that  law  which  is  from  God  and  of 
which  he  is  the  author,  after,  or  ac- 
cording to,  the  inward  man.  Notice 
that  delight  is  a  stronger  Avord  than  con- 
sent in  ver.  16.  It  expresses  the  pleasure 
that  the  renewed  soul  takes  in  God's 
commandments.  Thus  the  psalmist  ex- 
claimed, "  Oh,  how  love  I  thy  law  !  I 
will  delight  myself  in  thy  statutes" 
( Ps.  119  :  16, 97 ) .  This  emotiou  of  pleasure 
is  very  difierent  from  that  feeling  of 
dread  of  the  law  in  the  unrenewed 
heart,  which  sometimes  arouses  a  con- 
flict. Imvard  man  is  a  Pauline  phrase, 
found  besides  here  in  2  Cor.  4  :  16  and 
F^ph.  3  :  16,  in  both  of  which  the  Chris- 
tian is  spoken  of  in  reference  to  his  in- 
telligent moral  nature,  acted  upon,  re- 
newed, and  strengthened  by  the  Holy 
Spirit.    And  in  this  verse  the  imvard 


man  must  be  in  a  renewed  state  in 
order  to  delight  in  the  law"  of  God. 
Moreover,  inward  man  is  in  opposition 
to  members  in  the  next  verse,  which 
appears  to  have  the  same  application  as 
"  flesh "  in  ver.  18,  which  means  his 
lower,  carnal  nature,  and  therefore  in- 
ward man  naturally  refers  to  his 
higher  or  moral  nature  as  renewed. 
( Comp.  1  Peter  3:4.)  See  also  uext  verse  on 
mind. 

23.  Bu*,  alas!  I  see  another  and 
different  laAV  in  my  members  (ver.  5: 
6 :  13)  warring  against  the  law  of 
my  mind.  Members  are  properly  the 
limbs  and  organs  of  the  body,  but  since 
moral  actions  cannot  be  ascribed  to  the 
material  members  of  the  l^ody  the  word 
takes  a  figurative  sense  like  "flesh," 
meaning  the  lower,  unsanctified  pro- 
pensities of  our  natures.  It  is  used  in 
opposition  to  imvard  man  of  the  last 
verse  and  of  mind  in  tliis  verse.  The 
laiv  i)i  my  members  is  the  la\v  of  sin 
Avhich  is  in  my  members,  the  prin- 
ciple of  evil  (ver.  21)  which  still  has  a 
seat  and  exercises  power  in  the  tenden- 
cies and  remaining  corruptions  of 
my  nature.  The  knv  of  my  mind  is 
the  opposite  of  "the  law  in  my  mem- 
bers," and  refers  not  to  the  law  of  God 
but  rather  to  that  principle  (ver.  21)  that 
has  its  seat,  and  exercises  control  in  the 
mind,  in  delighting  in  and  serving  the 
law  of  God  (ver.  22,  25),  In  opposition 
to  "my  members"  my  mind — strictly 
my  reason  or  understanding — has  a 
wider  reference  to  the  inward  man 
(ver.  22).  According  to  Eph.  4  :  2.3  the 
mind  is  subject  to  the  renewing  of  the 
Holy  Spirit.  In  ver.  25  it  is  opposed 
to  "  the  flesh,"  the  lower  sinful  propen- 
sities. The  manifest  reference  there- 
fore is  to  the  renewed  or  sanctified  na- 
ture. The  Christian  goes  against  the 
dictates  of  his  enlightened  reason  and 
conscience  when  he  yields  to  the  lower 
sinful   propensities.      Pagan  and  Pla- 


100 


ROMANS 


[Ch.  VII. 


wretched  man  that  I  am !  Who  shall 
deliver  me  from  <ithe  body  of  this 
25  death?  ^I  thank  God  through  Jesus 
Christ  our  Lord.  fSo  tlien  with  the 
mind  I  myself  serve  the  law  of  God  ; 
but  with  the  flesh  the  law  of  sin. 


24  Wretched  man  that  I  am  I  Who  will 
deliver    me    from    the    body  of   this 

25  death?  Thanks  be  to  God,  through 
Jesus  Christ  our  Lord  !  So  then  I  my- 
self with  the  mind  serve  the  law  of 
God,  but  with  the  flesh  the  law  of  sin. 


d6:6. 


e  Matt.  1  :  21 ;  1  Cor.  15  :  57 ;  2  Cor.  12  :  9,  10. 


/Gal.  5  :  17-24. 


tonic  ideas  of  the  inner  and  outer  man 
should  be  guarded  against.  Plato  re- 
garded tlie  l)ody  as  the  corrupt  part  of 
man,  and  the  intellect  and  reason  as  the 
purer  and  nobler  part,  the  latter  ob- 
structed, corrupted,  and  debased  by  the 
former.  But  tlie  Scriptures  place  the 
seat  of  evil  in  the  moral  nature,  by 
which  the  understanding  and  reason 
are  perverted  and  misled.  The  mind 
is  defiled  and  needs  renewing ;  and  by 
a  depraved  will  the  members  of  the 
body  are  used  as  instruments  of  un- 
righteousness. Bringing  me,  in  the 
act  of  bringing  my  real  self,  into  cap- 
tivity, though  not  ultimately,  and  only 
partially  successful.  The  verl)  in  the 
original  is  very  strong,  taking  captive 
by  the  spear,  forcibly  and  against  one's 
will.  And  this  captivity  would  have 
been  complete  and  final  except  for  the 
victory  through  Christ  (ver.  25).  Note 
the  three  laws,  "  law  of  God,"  "law  of 
sin,"  and  "law  of  my  mind." 

24.  The  apostle  reaches  the  climax  of 
this  terrible  experience.  It  is  the  agoniz- 
ing cry  of  what  he  then  felt,  longing 
for  complete  deliverance  from  a  bond- 
age which  he  hated.  O  wretched 
man  that  I  am  !  0  me,  miserable 
man  !  Who  shall  deliver  me  from 
the  body  of  this  death?  "the  body 
of  sin"  (6:6),  with  its  passions  of  sin 
l)ringing  forth  fruit  unto  death  (ver.  5) — 
this  state  of  sin  leading  to  death,  which 
is  the  wages  of  sin  (6  :  23).  This  is  the 
earnest  and  ever-present  longing  of  the 
spiritually  minded  soul  for  deliverance 
from  the  power  of  sin.  The  higlier  the 
attainment  the  more  terrible  is  tlie  pres- 
ence of  any  influence  of  sin.  This  ac- 
cords with  Paul's  experience  and  lan- 
guage regarding  liiniself.  Before  his 
conversion,  in  the  light  of  tlie  letter  of 
the  law  he  was  "  blameless  "  (Pim.  3:6); 
in  A.  D.  58,  with  over  twenty  years' 
growth  as  a  Christian,  he  views  himself 
"  the  least  of  the  apostles,  not  fit  to  be 
called  an  apostle"  (icor.  i5:9);  in  a. 
I).  63,  with  his  increased  spiritual 
knowledge,  he  styles  himself  "  less  than 


the  least  of  all  saints  "  (Kph.  3:8);  and 
in  A.  D.  65,  nearer  the  goal  of  final 
victory,  he  is  in  his  own  estimation 
"the  chief  of  sinners"  (1  Tim.  1  :  15). 
Some  have  likened  the  body  of  this 
death  to  the  dead  carcass  which  was 
sometimes  tied  to  criminals  to  drag 
around  wherever  they  went.  This  is 
better  as  an  illustration  than  an  inter- 
pretation. 

25.  But  his  exclamation  was  not  a 
wail  of  despair,  but  rather  of  agony,  in 
view  of  sin,  and  its  remaining  power 
within  him,  and  of  longing  for  deliver- 
ance of  which  he  was  assured  through 
faith.  I  thank  God,  rather,  accord- 
ing to  the  best  reading,  thanks  to  God,  I 
have  deliverance  through  Jesus 
Christ  our  Lord.  A  joyous  outburst 
of  thanksgiving  for  the  deliverance  as- 
sured him  and  already  partially  ex- 
perienced through  Christ.  Paul  is  not 
representing  the  Christian  life  as  merely 
a  conflict.  He  is  showing  that  the  evil 
is  not  in  the  law  but  in  the  lieart. 
Though  he  has  a  struggle  he  is  under 
grace  (6:ii).  As  he  advances  in  the 
divine  life  the  power  of  sin  within  him 
grows  less,  though  he  may  have  deeper 
views  of  himself.  He  may  generally 
overcome,  but  when  he  yields  to  its 
power  he  has  new  evidence  of  the 
strength  of  sin  in  his  heart,  which  re- 
quires so  much  grace  to  overcome  it,  and 
he  cries  out:  "Wretched  me!  AVho 
shall  deliver  me?"  But  he  sees  vic- 
tory at  hand  and  exclaims,  "Through 
Jesus  Christ  our  Lord!"  So  then, 
summing  up  the  whole  passage  es- 
pecially from  ver.  14,  with  the 
mind,  renewed  by  the  spirit  (ver.  2.'^),  I 
myself,  that  whicli  really  constitutes 
me,  serve  the  law  of  God,  sliowing 
that  it  is  holy  and  good  ;  but  Avith 
the  flesh,  my  lower,  corrupt,  unsanc- 
tified  nature  (^e^.  is),  the  laAV  of  sin, 
showing  tliat  the  evil  in  mc  is  the  cause 
of  the  trouble.  Thus  the  questions  are 
answered:  "Is  tlie  law  sin?"  (ver.  7) 
and  "Did  then  tliat  which  was  good 
become  death  to  me?"   (ver.  13.)     The 


Ch.  VII.] 


ROMANS 


101 


answer  to  both  is,  No.  It  is  the  evil  in 
me  that  is  sin  and  germinates  sin,  and 
leads  on  to  death.  Notice  that^  mind 
and  flesh  are  placed  in  opposition  to 
each  other,  representing  the  new  and 
old  man.  Since  the  law  is  spiritual 
and  its  requirements  are  not  met  by 
one  that  is  carnal  (ver.  u),  nor  with  the 
flesh  ( this  verse) ,  it  follows  that  the  mind 
which  serves  the  law  of  God  is  spiritual 
and  renewed.  We  see  also  the  position 
of  these  two  natures  :  The  higher,  spir- 
itual nature  on  the  one  hand,  and  the 
hiwer,  carnal  nature,  with  its  appetites 
and  passions,  on  the  other.  And  also 
that  the  renewed  nature  is  the  stronger. 
For  Paul,  before  his  conversion,  was 
under  the  entire  control  of  the  tlesh; 
but  now  as  a  Christian  he  serves  God 
in  spite  of  his  flesh,  overcoming  its  op- 
position and  crucifying  its  affections 
and  lusts.     See  next  chapter. 

Practical  Remarks. 

1.  The  marriage  contract  is  for  life. 
That  which  Is  ratified  by  God,  can  be  an- 
nulled only  according  to  his  word  (ver.  1. 
2 ;  Matt.  19  :  6-9 ;  1  Cor.  7  :  15). 

2.  To  be  under  grace  does  not  imply 
liberty  to  sin,  for  that  would  entail 
slavery  to  sin ;  but  rather  deliverance 
from  the  law,  as  a  covenant  of  works  and 
a  ground  of  justification  (ver.  1-6;  6: 
12-14). 

3.  The  Christian  is  bound  and  subject 
to  Christ  in  a  living  and  inseparable 
union,  symbolized  by  the  marriage  rela- 
tion (ver.  2-6;  8:35-39). 

4.  Sin  is  active  and  dominant  in  our 
unregenerate  state,  and  its  fruit  is  death 
(ver.  5;  6:20). 

5.  Through  faith  we  are  united  to 
Christ,  and  its  fruit  is  a  life  unto  God 
(ver.  4-6;  6  :  22,  23). 

6.  The  freedom  of  the  Christian  is  in 
his  filial  spirit  and  his  prevailing  desire 
to  obey  God  (ver.  6  ;  8  :  2-4). 

7.  The  law  serves  an  important  purpose 
in  the  salvation  of  men,  in  enlightening 
and  educating  the  conscience  ^ver.  7,  8 ; 
Ps.  19  :  7,  8). 

8.  The  law  of  God  should  be  faithfully 
preached,  for  while  it  cannot  save,  it  pre- 
pares the  way  for  salvation  (ver.  8  ;  2  Cor. 
5  :  11 ;  Gal.  3  :  24). 

9.  A  correct  view  of  tlie  spirituality  and 
extent  of  the  law  is  necessary  to  a  right 


knowledge  of  the  nature  and  jxjwer  of 
sin  (ver.  9-11,  14;  Matt.  5  :  22,  28). 

10.  Con\action  of  sin  is  an  essential 
part  of  an  experience  from  death  unto 
life  (ver.  9-11 ;  John  16  :  9  ;  Acts  2  :  37  ;  1 
Cor.  14  :  24,  25). 

11.  Paul's  religion  was  rooted  in  an  ex- 
perience. Our  religion  should  be  experi- 
mental (ver.  11,  13  ;  Acts  22  and  26 ;  Gal. 
1  :  15,  16;  Eph.  2  :  4,  5). 

12.  The  more  we  truly  know  ourselves, 
the  more  are  we  convinced  of  the  purity 
of  God's  law ;  and  the  holier  we  are,  the 
clearer  are  our  views  of  its  requirements 
(ver.  12,  16;  2  Peter  3  :  18). 

13.  The  heinousness  of  sin  is  seen  in  its 
opposition  to  holiness,  and  to  a  holy  law 
(ver.  8,  11,  13). 

14.  The  law  is  spiritual,  demanding 
spiritual  service,  which  the  carnal  heart, 
from  its  own  nature,  is  unable  to  give 
(ver.  14;  8:7,  8). 

15.  The  regenerate  heart  sins  not  will- 
ingly nor  knowingly  (ver.  14,  15 ;  John  5  : 
18). 

16.  It  is  an  evidence  of  the  new  nature 
that  it  hates  sin,  and  approves  and  de- 
lights in  the  law  of  God  (ver.  16,  22 ;  2 
Cor.  5:17;  Gal.  6:15). 

17.  There  are  two  principles  in  the 
Christian— the  higher  and  the  lower— the 
new  and  the  old  man  (ver.  17,  18,  21,  22, 
23;  Gal.  5:  17). 

18.  The  religious  life  is  necessarily  a 
conflict.  Religion  is  aggressive,  and  it 
must  struggle  against  sin,  so  long  as  it 
remains  (ver.  19-24 ;  Gal.  5  :  17  ;  2  Cor, 
6  :  14). 

19.  The  new  nature  in  the  Christian  is 
the  higher  and  the  stronger.  It  is  that 
which  makes  the  man,  and  generally 
rules  the  Christian  (ver.  20,  22,  25 ;  1  Cor. 
9:27;  Eph.  4:  20-24). 

20.  Learn  the  cause  of  religious  declen- 
sion— not  keeping  up  the  conflict  (ver.  16- 
21;  ICor.  10  :  12 ;  Rev.  2  :  4). 

21.  Paul's  experience  affords  no  apology 
for  sin.  It  is  rather  a  self-condemnation 
on  account  of  sin,  and  a  longing  to  be 
freed  from  its  power  (ver.  14,  24). 

22.  Learn  the  deep  depravity  of  the 
human  heart.  "  In  me,  that  is,  in  my 
flesh,  dwelleth  no  good  thing  "  (ver.  18, 
21-24;  Jer.  17:  9). 

23.  Paul  could  not  save  himself,  nei- 


102 


ROMANS 


[Ch.  VIII. 


Sanctification ;  the  salvation  of  the  believer  in 
Christ,  present,  complete  and  eternal. 

8       THERE  is  therefore  now  eno  con- 
demnation   to    them    which    are   •>  in 
Christ  Jesus,    who  'walk    not   after 
2  the  flesh,   but   after    the   Spirit.    For 
^  the  law  of  '  the  Spirit  of  life  in  Christ 


8  THERE  is  therefore  now  no  con- 
demnation to  those  who  are  in  Christ 

2  Jesus.  For  the  law  of  the  Spirit  of 
life  in  Christ  Jesus  set  me  free  from 


g  John  3  :  18,  36 ;  5  :  24.  h  John  15  :  4 ;  Phil.  3:9.  i  Gal.  5  :  16,  19-25.  *  6  :  18,  22  ;  John  8  :  36. 

I  Ver.  10,  11 ;  John  7  :  38,  39 ;  1  Cor.  15  :  45 ;  2  Cor.  3  :  6. 


ther  could  his  good  resolutions  save  him 
(ver.  14,  18,  24). 

24.  The  Christian's  salvation  and  vic- 
tory over  sin  are  only  through  Jesus 
Christ  (ver.  25 ;  8  :  37 ;  1  Cor.  15  :  57). 

25.  The  Christian  finds  his  greatest 
enemy  in  his  own  heart  (ver.  23-25). 

26.  If  the  Christian  must  meet  such 
conflicts,  how  helpless  the  sinner  (ver.  24, 
25;  1  Peter  4:  18). 

CHAPTER  VIII. 

Paul  had  presented  the  Christian 
with  the  remains  of  sin  in  his  heart,  in 
rehition  to  the  law  ;  he  now  proceeds  to 
view  him  in  relation  to  grace,  free  from 
condemnation,  a  spiritual  child  of  God, 
whose  Spirit  dwells  within  him,  produc- 
ing and  maintaining  both  purity  of 
life  and  right  aflections  toward  God 
( ver.  1-17 ).  True,  all  God's  children  suffer 
here,  yet  these  sufferings  are  not  in- 
consistent with  their  sonship.  Hav- 
ing suffered  with  Christ  they  shall 
be  glorified  with  him.  Thus  their  suf- 
ferings will  be  outweighed  by  the  glory 
that  will  result  from  them ;  and  so 
work  for  their  good,  according  to  the 
will  and  the  high  purpose  of  God 
(ver.  17-30).  The  final  issue  is  thus  as- 
sured. God  is  for  us,  and  nothing  can 
break  that  bond,  of  his  own  will  and 
love,  between  him  and  us  (ver.  31-39). 
The  apostle  treats  here  of  sanctification 
in  the  believer,  but  as  inseparably  con- 
nected with  his  justification.  The  chap- 
ter really  presents  the  results  of  the 
apostle's  discussion  thus  far. 

1-17.      No      CONDEMNATION      NOW 

RESTS  ON  THE  BELIEVER.  Christ  has 
delivered  us  from  the  law  of  sin  and 
death,  and  brought  us  into  the  new 
relationship  of  s])i ritual  children  to 
God.  What  the  law  could  not  do,  (Jod 
has  accomplished  by  Christ,  under  the 
guidance  of  the  Spirit  in  us  (ver.  3-8). 
Believers  are  not  in  the  flesh,  but  in  the 
Spirit ;  and  the  Spirit  of  Christ  is  a 


Spirit  of  life,  which  ends  in  a  glorious 
resurrection  of  the  body  (ver.  9-11).  ^Xe 
are  therefore  not  debtors  to  live  accord- 
ing to  the  flesh,  but  led  by  the  Spirit  we 
are  sons  of  God  and  sure  of  the  glory  to 
come.  Having  received  the  spirit  of 
sonship,  we  have  become  heirs  of  God 
and  joint-heirs  with  Christ  (ver.  12-17). 

1.  There  is  therefore — in  view  of 
the  whole  discussion  thus  far,  espe- 
cially 5  : 1  to  7  : 6,  and  of  the  deliverance 
through  Jesus  Christ  (7:25).  The  dis- 
cussion in  7  :  7-25  is  however  somewhat 
incidental,  and  complete  in  itself,  and 
ends  with  the  assertion  that  the  struggle 
of  the  soul  still  exists.  The  eighth 
chapter  does  not  suppose  the  struggle 
ended,  but  rather  its  continuance  with 
faith  and  hope,  led  on  and  invigorated 
by  the  Holy  Spirit.  It  is  a  life  con- 
flict, but  a  successful  one  (1  cor.  9  :  26, 27; 

Phil.  3  :  10-16  :  2  Tim.  4  :  7,  8)  .        NOW — Ulldcr 

the  gospel.  No — emphatic.  From  the 
very  nature  of  the  ease  there  can  be  no 
condemnation,  it  is  not  to  be  thought 
of.  Condemnation — condemnatory 
sentence  or  judgment  resulting  from 
sin ;  suggested  by  5  :  16,  18,  where  the 
word  here  used,  is  only  found  else- 
where in  the  New  Testament.  In 
Christ  Jesus — in  fellowship  witli  him 

(6  :  11  :    12  :  5:    2  Cor.  5  :  17.     Coinp.  Eph.  5  :  30). 

The  phrase  expresses  our  relation  to 
God,  which  relation  the  apostle  devel- 
ops in  the  next  seven  verses.  Such 
shall  not  come  into  condemnation, 
but  are  pas.sed  from  death  unto  life  " 

(John  5:  24.     Coiiip.  ver.  34) .  MllO      AValk 

.  •  .  Spirit.  This  sentence  l)el(>ngs  to 
ver.  4,  and  is  omitted  here  by  the  best 
text, 

2.  For — introduces  the  reason  of 
the  foregoing  statement.  For  the  law 
of  the  Spirit,  the  rule  and  princijile  by 
which  the  Spirit  works,  ])ro(lucing  holy 
love  and  obedience.  Of  the  .Spirit — 
the  Holy  Spirit,  who  is  the  giver  of 
spiritual  and  eternal  life  (John  7  :  39;  i 

Peter  1:2;  Kom.5:  18).     The  Holy  Spirit  ap" 


Ch.  VIII.] 


ROMANS 


108 


Jesus  hath  made  me  free  from  the  law 

3  of  sin  and  death.  For  ™  what  the  law 
could  not  do,  in  that  "  it  was  weak 
through  the  flesh,  God  sending  his 
own  Son  "in  the  likeness  of  sinful 
flesh,  and  p  for  sin,  i  condemned  sin  in 

4  the  flesh:  rfhat  the  righteousness  of 
the  law  might  be  fulfilled  in  us,  who 
walk  not  after  the  flesh,  but  after  the 
Spirit. 


3  the  law  of  sin  and  death.  For— what 
the  law  could  not  do,  in  that  it  was 
weak  through  the  flesh — God,  sending 
his  own  Sou  in  the  likeness  of  sinful 
flesh  and  for  sin,  condemned  sin  in  the 

4  flesh  ;  that  the  requirement  of  the  law 
might  be  fulfilled  in  us,  who  walk  not 
according  to  the  flesh,  but  according 


TO  3  :  20 ;  Gal.  3  :  21 ;  Heb.  7  :  18,  19.  n  7  :  5-11. 

2  1  Peter  4:1,2. 


o  Phil.  2:7;  Heb.  2  :  17. 
r  Col.  1  I  22;  Jude  2-4. 


p  Heb.  10  :  1-14. 


pears  to  be  meant,  as  it  is  the  reference 
and  meaning  of  the  word  generally 
throughout  the  whole  chapter.  In 
Christ  Jesus — the  believer's  union 
and  relation  to  him.  (seeon  ver.  i.)  Hath 
made  me  free — set  me  free,  referring 
to  a  definite  past  time,  when  he  was 
justified  and  accepted  in  Christ.  The 
same  thought  as  expressed  in  7  :  4-6. 
From  the  laAV  of  sin  and  death — 
the  outer  law  of  works,  whether  it  is 
the  Mosaic  law  or  any  code  of  morality 
and  ceremony  on  which  a  person  de- 
pends. Anj^  such  law  leads  to  sin  and 
death,  and  is  incapable  of  producing 
holiness  of  heart  and  life  (2  Cor.  3:6:  Gai. 
2 :  19, 20) .  Paul  looks  back  to  his  justifi- 
cation when  he  was  delivered  from  the 
condemning  power  of  the  law  because 
Christ  had  satisfied  all  its  claims,  and 
at  the  same  time  he  views  the  working 
of  the  Spirit  who  dwells  in  us.  Both 
justification  and  sanctification  are  es- 
sential to  salvation  (ver.  4). 

3.  For — introduces  another  consider- 
ation, expressed  in  this  verse  and  the 
next,  in  support  of  the  statement  in 
ver.  1.  It  is  thus  confirmatory  of  the 
preceding  verse.  What  the  laAV 
could  not  do — it  could  not  render 
satisfaction  for  sin  and  free  man  from 

its  guilt  and  power  (Acts  13  :  39  ;   Gal.  3  :  21  ; 

Heb.  7:18, 19).  In  that  it  was  weak 
through  the  flesh.  The  fault  was 
not  in  the  law,  which  was  holy,  right- 
eous, and  good  (7: 12),  but  in  man's 
sinful  nature  (T :  7-13).  God  sending 
his  own  Son — recognizing  the  pre- 
existence  of  Christ.  In  the  Jikeness 
of  sinful  flesh — not  in  our  flesh  of 
sin,  but  in  its  likeness,  liable  to  all  its 
needs  and  infirmities,  and  tempted  in 
all  points  as  we  are,  though  in  him  was 

no     sin     (Heb.  4:  15;    1  Peter  2  :  22  ;   Phil.  2  :  7), 

And  for  sin,  or,  on  aecount  of  sin — a 
general  but  emphatic  idea.  It  was  on 
account  of  sin  that  God  sent  liis  Son  in 


order  that  he  might  expiate  it  and  de- 
stroy it.  He  was  manifested  to  take 
away  sins,  and  destroy  the  works  of  the 
devil  (iJohn3:5, 8).  Condemned  sin 
in  the  flesh — in  the  very  nature  which 
he  had  assumed  :  in  our  nature  he  suf- 
fered the  penalty  of  sin  (7:4;  Heb.  2  :  lO; 

1  Peter  2 :  24)  and  kept  tlic  law  perfectly 

(1  Peter  2  :  22  ;    Heb.  7  :  26),     exhibiting    the 

righteousness  of  the  law  and  its  adapta- 
bility to  men.  Thus  he  condemned  sin, 
decided  against  it,  and  did  judgment 
upon  it,  exposing  and  condemning  its 
malignity,  breaking  its  power,  and  pro- 
curing its  overthrow.  Thus  also  he  did 
what  the  law  could  not  do — subduing 
sin  in  us  by  the  indwelling  Spirit  and 
fulfilling  the  law  in  those  that  believe 
(next  verse). 

4.  The  object  of  all  this.  That 
the  righteousness — the  things  ac- 
counted right — that  is,  the  requirements, 
the  righteous  precepts  of  the   law. 

(See  on  1  :  17  (5);  2:26.)  Might  be  ful- 
filled in  us — that  these  requirements 
of  the  law  might  be  met  and  performed 
in  us  who  walk,  etc.  Not  only  is 
Christ's  righteousness  accounted  to  us 
in  justification,  but  it  results  in  a  life 
of  faith  and  obedience  through  the 
Spirit  in  our  sanctification  (Heb.  s  :  10-12). 
Who  walk  not — those  ivalking  not  ac- 
cording to  the  flesh,  but  according  to  the 
Spirit — according  to  his  dictates,  fol- 
lowing him  as  a  guide.  The  idea  is  not 
absolute  perfection,  for  this  is  not  at- 
tainable in  our  present  state  (1  John  1 : 8), 
but  so  far  as  they  do  walk.  (Comp.  1  John 
5 :  18.)  "  Whosoever  is  born  of  God  sin- 
neth  not,"  that  is,  so  far  as  he  is  born 
of  God,  since  nothing  unholy  can  pro- 
ceed from  God.  So  of  the  renewed 
man,  so  far  as  he  is  spiritually  minded, 
his  aims  and  services  are  in  complete 
obedience  to  the  di^nne  law.  This  ac- 
cords also  with  the  conflict  described  in 
7  :  7-25.     It  is  because  the  Christian  is 


104 


ROMANS 


[Ch.  VIII. 


5  For  '  they  that  are  after  the  flesh  do 
mind  the  things  of  the  flesh  ;  but  they 
that  are  after  the  Spirit  » the  things  of 

G  the  Spirit.  For  "  to  be  carnally  minded 
is  deutli  ;  but  to  be  spiritually  minded 

7  is  life  and  peace.  Because  "  the  carnal 
mind  is  enmity  against  God  :  for  it  is  not 
suliject  to  the  law  of  God,  *  neither  in- 

8  deed  can  be.  So  then  they  that  are  in 
the  flesh  cannot  please  God. 

9  But  ye  are  not  in  the  flesh,  but  in 
the  Spirit,  if  so  be  that  J  the  Spirit  of 


5  to  the  Spirit.  For  they  that  are  ac- 
cording to  the  flesh  mind  the  things  of 
the  flesli  ;  but  they  that  are  according 
to  the  Spirit,  the  tilings  of  the  Spirit. 

6  For  the  mind  of  the  flesh  is  death ; 
but  tlie  mind  of  the  Spirit  is  life  and 

7  peace.  Because  the  mind  of  the  flesh 
is  enmity  against  God  ;  for  it  does  not 
subject     itself    to    the    law   of    God, 

8  neither  indeed  can  it ;  and  they  that 
are  in  the  flesh  can  not  please  God. 

9  But  ye  are  not  in  the  flesh,  but  in 
the  Spirit,  if  indeed  the  Spirit  of  God 


s  John  3  :  6  ;  1  Cor.  2  :  U.  t  Gal.  5  :  22,  25.  u  Ver.  13  ;  6  :  21,  23  ;  Eph.  5  :  3-5. 

V  1  :  28-30  ;  James  4  :  4  ;  1  John  2  :  15,  16.  x  1  Cor.  2  :  14.  y  1  Cor.  3  :  16. 


walking  according  to  the  Spirit  that  the 
conflict  occurs.  If  he  did  not  thus 
walk  there  would  be  no  conflict,  but 
the  law  of  sin  in  his  members  would 
have  full  control. 

5.  Development  and  confirmation 
of  the  preceding  clause.  For  they 
that  are  after  the  flesh — presenting 
the  state  of  those  "  who  walk  after  the 
flesh."  Do  mind  the  things  of  the 
flesh — are  carnally  minded.  Earthly 
things  are  the  objects  of  their  choice, 
and  with  them  they  are  fully  occupied 
and  engrossed.  They  that  are  after 
the  Spirit — in  a  state  of  regeneration, 
who  have  the  presence  of  the  Holy 
Spirit,  and  are  under  his  influence. 
Paul  knows  of  but  two  classes  among 
men.  The  things  of  the  Spirit — 
are  spiritually  minded,  guided  by  the 
Spirit,  and  loving  spiritual  things  (Coi. 

3:2;  Phil.  .T  :  19,  20:  Rom.  12  :  Ifi). 

6,  For — explanatory,  introducing  a 
radical  difference  between  ])eing  car- 
nally minded  and  spiritually  minded, 
and  thereby  making  it  evident  that 
only  the  latter  is  not  sul)ject  to  con- 
demnation. To  be  carnally  minded 
— or,  I'/ir  mind  of  the  Jiesh,  the  thought 
and  purposes  of  the  soul  devoted  to 
earthly  things,  and  under  their  control. 
The  words  are  descriptive  of  the  unre- 
newed state  of  man,  estranged  from 
God.  Such  a  state  is  death,  aliena- 
tion from  God,  and  leading  on  to  eternal 
death.  Death  never  means  annihila- 
tion in  Scripture.  To  be  spiritnally 
minded — or.  The  mind  of  the  Spirit — 
the  thoughts,  purposes,  and  afl'ections 
imbued  with  the  Spirit,  and  under  his 
control.  Descriptive  of  the  renewed 
state.  Such  a  state  is  life,  in  the  en- 
joyment of  God's  favor,  in  fellowship 
witli   him,  and   leading   on  in  eternal 


life.  Connected  also  with  religious 
peace,  which  is  an  evidence  of  a  justi- 
fied state  (5:1). 

7.  Because — introduces  the  rea- 
son of  the  preceding  assertion.  The 
carnal  mind,  or  the  mind  of  the 
flesh — the  natural  unrenewed  state,  the 
same  as  in  the  preceding  verse.  Is 
enmity  against  God — is  opposed  to 
the  Divine  will,  and  in  its  very  nature 
is  at  war  with  the  Divine  nature,  which 
is  holiness  and  love.  Sin  and  holiness, 
hatred  and  love,  are  diametrically  op- 
posed. For  it  is  not  subject — or 
better,  for  it  does  not  subject  itself  to  the 
law  of  God;  it  persists  in  disobedience 
and  rebellion.  Neither  indeed  can 
be — better.  Neither  indeed  can  it  sub- 
mit itself.  It  is  incapable  of  so  doing, 
for  that  would  involve  a  change  of  its 
own  nature,  and  it  cannot  cliange  itself. 
In  its  own  nature  it  is  the  very  opposite 
of  that  required  by  the  law. 

8.  The  result  stated  as  a  matter  of 
fact  in  the  experience  of  individuals. 
So  then  they — rather.  And  they  that 
are  in  the  flesh  cannot  please 
God.  Closely  connected  with  the  pre- 
ceding verse.  Walking  after  the  flesh 
and  pleasing  God  cannot  exist  at  the 
same  time  in  the  same  person.  Thus 
we  are  brought  to  the  inference  that 
only  those  in  Christ  can  please  God, 
and  therefore  are  under  no  condemna- 
tion, which  is  the  general  sentiment  of 
the  whole  passage. 

9.  But  ye,  the  disciples  of  Christ, 
are  not  in  the  flej^h — in  an  unre- 
newed state,  as  just  described  (ver.  8), 
but  in  the  Spirit,  in  that  renewed 
state  in  which  the  Holy  Spirit  is  the 
ruling  influence.  Such  "walk  after 
the  Spirit"  (vtr.  4).  If  so  be — pro- 
vided that.    Paul's  hinguage  is  assuring 


Ch.  VIII.] 


ROMANS 


105 


God  dwell  in  you.    Now  if  any  man 
have  not  ^  the  Spirit  of  Christ,  he  is  none 

10  of  his.  And  if  Christ  he  »in  j'ou,  the 
body  is  dead  because  of  sin ;  ^  but  the 
spirit  is  life  ^  because  of  righteousness. 

11  But  if  the  Spirit  of  him  that  raised  up 
Jesus  from  the  dead  dwell  in  j'ou,  ^  he 
that  raised  up  Christ  from  the  dead 
shall  also  quicken  your  mortal  bodies 
by  his  Spirit  that  'dwelleth  in    you. 

12  « Therefore,  brethren,  we  are  debtors, 
not  to  the  flesh,  to  live  after  the  flesh. 

13  For  fif  ye  live  after  the  flesh,  ye  shall 
die :  but  if  ye  through  the  Spirit  do 


dwells  in  you.    And  if  any  one  has 
not  the  Spirit  of  Christ,  he  is  none  of 

10  his.  And  if  Christ  is  in  you,  the  body 
is  dead  because  of  sin  ;  but  the  Spirit 

11  is  life  because  of  righteousness.  And 
if  the  Spirit  of  him  who  raised  Jesus 
from  the  dead  dwells  in  you,  he  who 
raised  Christ  from  the  dead  will  make 
alive  your  mortal  bodies  also,  because 
of  his' Spirit  that  dwells  in  you. 

12  So  then,  brethren,  we  are  debtors,  not 
to  the  flesh,  to  live  according  to  the 

13  flesh.  For  if  ye  are  living  according 
to  the  flesh,  ye  are  going  to  die  ;  but  if 


z  Gal.  4:6;  Phil.  1  :  19.        a  2  Cor.  13  :  5  ;  Eph.  3  :  17  ;  Col.  1  :  27.        6  John  11  :  25,  26.        c  Phil.  3  :  9. 
d  6  :  4,  5  ;  John  14  :  19  ;  1  Cor.  6  :  14.  e  6  :  2-15  ;  1  Cor.  6  :  19,  20^;  1  Peter  4:2,3.  /  Ver.  6  ;  Gal.  6  :  8. 


and  consoling,  yet  suggestive  of  such 
doubt  and  inquiry  as  to  lead  to  self- 
examination  (1  Cor.  13  :  5;  Heb.  6:9),  The 
Spirit  of  God — the  Holy  Spirit, 
dwell  in  you — denoting  his  habitual 
presence  and  influence  (icor.  3:i6j. 
Now  if  any  man  have  not — is  des- 
titute of  the  Spirit  of  Christ,  the 
Holy  Spirit,  of  his  indwelling  presence 
and  influence,  he  is  none  of  his — he 
has  no  connection  with  Christ  and  no 
part  in  these  consoling  views.  "  The 
Spirit  of  God"  and  "the  Spirit  of 
Christ"  are  the  same  (Gai.  4:6;  i  Peter 
1 :  11).  Christ  possessed  the  Spirit  with- 
out  measure    (John  3  :  34  ;  Acts  10  :  38)  ;    aiid 

he  imparts  it  to  his  people  (John  15 :  26; 

16  :  7  ;  Luke  24  :  49  ;  Eph.  3  :  16). 

10,  And  if  Christ  is  in  you,  as  a 
matter  of  fact,  through  the  Spirit,  as 
just  stated  in  the  preceding  verse.  The 
body  is  indeed  dead,  mortal,  subject 
to  death,  because  of  sin.  The  be- 
liever is  still  in  a  measure  subject  to 
sin  (v  :  17-25),  and  therefore  to  its  pen- 
alty so  far  as  the  body  is  concerned. 
But  the  Spirit — permeating  the  hu- 
man spirit,  or  the  human  spirit  per- 
meated by  the  Holy  Spirit.  The  prin- 
ciple thus  divinely  planted  has  no  con- 
nection with  sin,  and  hence  has  no  taint 
of  death,  but  has  life,  not  only  in 
promise  but  in  reality,  "  living  unto 
God."  Because  of  righteous- 
ness— the  implanted  righteousness  of 
sanctification  which  carries  life  along 
with  it  ( 6 :  22, 23) .  Justification  through 
the  righteousness  of  Christ  however  is 
implied. 

11.  A  further  result  of  the  indwell- 
ing Spirit  of  Christ.  The  effect  on  the 
soul  in  the  last  verse ;  on  the  body  in 
this.     But  if,  as  a  matter  of  ilict,  the 


Spirit  of  him,  God  the  Father  (6:4; 
Heb.  13:20),  that  raiscd  up  Jesus, 
personally,  from  the  dead  dwell  in 
you,  he  that  raised  up  Christ,  the 

Head  of  his  people  and  as  a  first-fruits 
of  them  that  have  fallen  asleep  (i  Cor. 
15:20),  shall  also  quicken,  or  make 
alive,  your  mortal  bodies,  subject  to 
death,  through — rather,  because  of, 
the  Spirit  that  dwelleth  in  you; 
gives  the  reason,  the  indwelling  Spirit. 
The  body  having  become  the  temple  of 
the  Holy  Spirit  is  precious  in  the  sight 
of  God  (1  Cor.  6  :  19).  The  natural  refer- 
ence here  is  to  the  resurrection  of  the 
body  (2  Cor.  4:14).  The  same  verb, 
quicken,  is  used  with  the  same  reference 
in  1  Cor.  15  :  22.  It  is  broader  than 
raised  up,  and  thus  may  include  the 
change  eflected  in  those  that  remain  at 
our  Lord's  coming  (i  Cor.  is  :5i).  Thus 
the  death  of  the  body  is  but  for  a  sea- 
son. 

12.  From  the  preceding  views  the 
apostle  draws  practical  admonitions 
and  encouragements.  Therefore, 
brethren,  we  are  debtors,  we  are 
under  obligation,  not  to  the  flesh,  to 
which  we  owe  nothing,  and  from  which 
we  have  sufiered  much.  But  rather  to 
the  Spirit  to  live  after  the  Spirit.  AVe 
are  under  no  obligation  to  the  laAv  of 
the  flesh ;  another  law,  that  of  the 
Spirit,  is  now  the  ruling  principle, 
which  demands  absolute  obedience. 

13.  Enforces  the  foregoing  state- 
ment, non-compliance  results  in  death. 
For  if  ye  are  living  according  to  the 
flesh  ye  are  going  to  die.  The  result  is 
impending  and  sure  (James  i :  i5).  But 
if  ye  through  the  Spirit,  who  pro- 
duces in  you  spiritual  aifections  and  ex- 
ercises of  the  mind,  do  mortify  the 


106 


ROMANS 


[Ch.  VIII. 


g  mortify  the  deeds  of  the    body,  ye 
shall  live. 

14  For  »>  as  many  as  are  led  by  the  Spirit 
of  God,  'they"  are  the  sons  of   God. 

15  For  ye  have  not  received  the  spirit  of 
bondage  again  ''to  fear;  but  ye  have 
received     the     '  Spirit     of    adoption, 

16  whereby  we  cry,  ™  Abba,  Father.  °  The 
Spirit  itself  beareth  witness  with  our 
spirit,  that  we  are  the  children  of  God  : 

17  and  if  children,  then  <>  heirs  ;  p  heirs  of 


by  the  Spirit  ye  put  to  death  the  deeds 

14  of  the  body,  yew-ill  live.  For  as  many 
as  are  led  by  the  Spirit  of  God,  these 

15  are  sons  of  God.  For  ye  did  not  re- 
ceive a  spirit  of  bondage  again  unto 
fear ;  but  ye  received  a  spirit  of  adop- 
tion, whereby  we  cry,  Abba,  Father. 

10  The  Spirit  himself  testifies  with  our 

spirit,  that  we  are  children  of  God  ; 

17  and  if  children,  also  heirs :  heirs  of 


g  1  Cor.  9  :  27  ;  Gal.  5  :  24  ;  Col.  3  :  5-8.        ft  Ver.  5,  9  ;  Gal.  5  :  18.        i  1  John  3:1,2.    . 
k  2  Tim.  1:7:1  John  4  :  18.  I  Gal.  4  :  5-7.  m  Mark  14  :  36.  n  2  Cor.  1  :  22 ;  5:5. 

o  Acts  26  :  18 ;     1  Peter  1:4.  p  Gal.  i  :  7. 


deeds  of  the  body,  do  hahitnaUy 
pat  to  death  the  jyractices  of  the  hodt/, 
ye  shall  live.  The  end  already  be- 
gun is  certain  of  completion.  The 
struggle  taught  in  chap.  7  is  going  on 
toward  ultimate  victory  (12 : 2 ;  Coi.  3 :  5-10 ; 

Gal.  5  :  16). 

14.  Confirms  the  assertion  just 
made,  "Ye  shall  live,"  by  the  fact  that 
they  are  sons  of  God.  For  as  many 
as  are  led  by  the  Spirit  of  God, 

as  intimated  in  the  preceding  verse  ( Gai. 
5:18,22-24),  they  are  the  sons  of 
God ;  they  partake  of  his  nature  and 
shall  live.  Neither  God  nor  his  sons 
can  die.  Concerning  sons  of  God,  see 
2  Cor.  6  :  16-18 ;  Gal.  3  :  26 ;  Matt.  5  : 
9,  45  ;  Phil.  2  :  15 ;  1  John  3:1-3.  This 
sonship  is  proved  and  explained  in  the 
two  following  verses. 

15.  For,  to  show  that  ye  are  the 
sons'of  Gods,  ye  have  not  received — 
rather,  ye  did  not  receive,  when  ye  be- 
came Christians,  the  spirit  of  bond- 
age— of  servitude,  slavery — tending 
again  unto  fear.  Such  was  not  the 
spirit  and  temper  of  your  minds  w-hich 
ye  received  in  connection  with  the  Holy 
Spirit.  But  ye  have  received  a 
spirit  of  adoption,  or  sonshij) — that 
spirit  and  temper  of  mind  connected 
with  sonship,  Avhereby  we  cry, 
Abba,  Father.  The  word  adoption 
or  sonsfiip  is  the  same  as  that  in  Gal. 
4:5;  Eph.  1  :  5.  It  is  used  only  by 
Paul  in  the  New  Testament,  who  never 
applies  it  to  sonship  by  birth,  but  al- 
ways to  adopted  sonship.  The  figure 
is  l)orrowed  not  from  Jewish,  but  from 
Roman  law,  which  recognized  a  fully 
adopted  sonship.  There  is  a  clear  dis- 
tinction made  in  the  New  Testament 
l)etween  "the  sons,"  or  "  the  children 
of  God,"  in  a  religious  and  spiritual 
sense,  and  "the  ofispring"  of  God  (Aots 


17 :  28)  in  the  natural.  One  is  not 
evolved  from  the  other.  One  is  by  na- 
ture; the  other  by  grace  and  through 
the  Spirit.  (See  Bib.  Sac,  July,  1895, 
pp.  439^57.)  Becoming  the  sons  of 
God  through  the  Spirit  of  God,  they 
have  the  spirit  of  children,  so  that  with 
afiection,  reverence,  and  confidence 
they  call  him  Abba,  the  Aramaic 
word  for  Father,  which  was  one  ex- 
pressing a  high  degree  of  love  and  con- 
fidence, and  used  from  early  childhood. 
It  was  tlie  word  employed  by  our  Lord 
in  Gethsemane  (Mark  14  :  36),  and  seems 
to  have  passed  into  general  use  among 
Christians.  As  applied  to  God  it  was 
equivalent  to  "  Heavenly  Father." 
"The  knowledge  of  the  Father  as  our 
Father,  because  the  Father  of  the  Son, 
is  among  the  greatest  of  the  treasures 
of  grace"  (II.  C.  G.  Moule).  Thus 
the  first  proof  given  of  vsonship  is  from 
Christian  consciousness  (1  John  3 :  19-24). 

16.  A  second  proof  of  our  sonship 
from  the  testimony  of  the  Holy  Spirit 
witnessing  with  ours.  Both  proofs  are 
connected  with  Christian  experience. 
The  Spirit  himself  beareth  wit- 
ness, or  testifies,  with  our  Spirit, 
which  also  witnesseth  in  our  own  con- 
sciousness, that  Ave  are  the  chil- 
dren, a  more  tender  word  than  sons, 
of  God.  Paul  recognizes  the  Ht>ly 
Spirit  and  our  spirit  as  distinct.  The 
testimony  of  our  spirit  is  verified  by 
that  of  the  Holy  Spirit.  We  are  con- 
scious that  we  love  the  Father,  and 
that  we  have  fellowship  with  the  Son, 
and  we  are  also  conscious  of  the  love 
of  God   shed  abroad  by  the  Spirit  in 

our  hearts  (5  :  5:  1  Johnl  :3;  3  :  U;  4:  IS; 
5:7). 

17.  Hence  being  God's  children  they 
are  sure  of  the  glory  to  come.  Ii 
children,  as  you  are  in  fact  (John  1 :  12), 


Ch.  VIII.] 


ROMANS 


107 


God,  and  joint  heirs  with  Clirist;  <iif 
so  be  that  we  suffer  with  him,  that  we 
may  be  also  glorihed  together. 

18  For  I  reckon  that  >■  the  sufferings  of 
this  present  time  are  not  wortiiy  to  be 
compared  with  the  glory  which  shall 

19  be  revealed  in  us.  For  the  earnest  ex- 
pectation of  the  creature  ^  waiteth  for 


God,  and  joint  heirs  with  Christ;  if 
indeed  we  suffer  with  him,  that  we 
may  also  be  glorified  with  him. 

18  For  I  reckon  that  the  sufferings  of  this 
present  time  are  of  no  account,  in  com- 
parison with  the  glory  which  is  going 

19  to  be  revealed  for  us.  For  the  earnest 
longing  of  the  creation  is  waiting  for 


q  Phil.  1  :  29 ;  2  Tim.  2  :  10-12  ;  Rev.  3  :  21.  r  Acts  20  :  24 ;  2  Cor.  4  :  17,  18  ;  1  Peter  1  :  6,  7  ;  4  :  13. 

s  1  Cor.  1:7;  Gal.  5  :  5. 


then,  as  a  matter  of  course,  heirs, 
a  figure  borrowed  from  the  human  re- 
lation ;  heirs  of  God  to  a  glorious 
inheritance  by  virtue  of  adoption  and 
birth  into  the  family  of  God  ( Gai.  4:4-7: 

Matt.  25  :  34;  Acts  20  :  32  ;  1  Peter  1:4);    joillt 

heirs,  felloiv-heirs,  with  Christ,  who 
by  union  with  him  becomes  our  divine 
and  human  Elder  Brother  (ver.  29)  and 
we  participants  in  his  glory  (Johu  17 : 
22,24).  If  so  be  that,  if  indeed,  sug- 
gesting self-examination  (ver. 9),  Ave 
suffer  with  him — suffer  as  he  suliered 
in  inward  and  outward  conflict  with 
sin,  Satan,  and  the  world  (Heb.  12 : 3),  and 
suffering  for  his  sake  and  the  gospel. 
If  we  are  one  with  him  in  di^^ne  rela- 
tionship we  must  be  sharers  in  his  suf- 
ferings, in  order  that  we  may  he  also 
glorified ir?7/i  him.  The  one  is  a  nec- 
essary antecedent,  the  needful  prepara- 
tion; the  other  the  necessary  conse- 
quent, the  obvious  result  (1  Peter  1 : 5-7). 
An  inheritance  of  suiFering  here  and  of 

glory  hereafter  (  Mark  10  :  29,  30  :  Rom.  4  :  13,  14  ; 
Rev.  3  :  21  ;  22  :  5  ) .     The  State  of  Culopt  10 n  in- 

volves  three  things :  (1)  Freedom  from 
the  law  as  a  ground  of  justification  ;  (2) 
enjoyment  of  the  spirit  of  son  ship ; 
(3)  heirship,  a  right  to  a  future  inheri- 
tance. Of  this  they  have  foretastes 
here,  in  the  spiritual  freedom,  in  spir- 
itual-mindedness,  and  in  spiritual  vic- 
tories. 

18-39.  Grounds  of  encoueage- 
ment  in  the  midst  of  suffering. 
Future  glory  far  outweighs  all  present 
suffering  (ver.  18-25);  the  Holy  Spirit 
helps  us  (ver.  26, 27)  ;  all  tilings  work  for 
good  to  them  that  love  God  according 
to  his  purpose  (ver.  28-30) ;  the  final  issue 
is  assured.  God  is  for  us  and  nothing 
can    break  the  bond  between  us  and 

him  (ver.  31-39). 

18.  The  first  ground  of  encourage- 
ment. The  reference  to  suffering  and 
glory,  in  the  last  verse,  suggests  the 
train  of  thousht  that  follows.     For — 


to  confirm  what  has  been  said  and  to 
encourage  in  the  midst  of  sufferings. 
I  reckon  that  the  sufferings  of 
this  present  time,  and  Paul  well 
knew  by  experience  what  these  suffer- 
ings meant  (2  Cor.  7:5;  11 ;  23-28),  are  not 
worthy  to  be  compared,  are  insig- 
nificant and  of  no  account  in  compari- 
son with  the  glory  which  shall  be 
revealed  in  us,  literally,  into  us.  It 
is  not  a  glory  that  merely  passes  before 
us,  or  is  exercised  toward  us,  but  which 
enters  in  and  is  wrought  within  us,  of 
which  we  are   the  recipients  and  the 

subjects    (  2  Cor.  3  :  18  ;    Col.  3  :  4 ;   1  John  3:2). 

It  is  evident  also  from  the  next  verse 
that  we  are  to  be  the  subjects  of  this 
glory.  The  present  time  has  the  idea  of 
brevity — this  brief,  passing,  limited 
time.  Dr.  A.  Carson  has  an  eloquent 
sermon  on  this  verse.  See  "  Fish's  Mas- 
terpieces," Vol.  I.,  p.  594  ff". 

19.  The  meaning  of  this  and  the  four 
verses  that  follow  has  been  discussed 
for  ages.  The  chief  difficulty  is  in  the 
word  translated  creature  and  creation 
( ver.  22 ) .  Derived  from  a  verb  meaning  to 
create,  the  word  denotes  primarily  the  act 
of  creating.  In  the  New  Testament  it  is 
used  in  this  sense  only  in  Rom.  1  :  20. 
Its  secondary  and  common  meaning  is 
the  thing  created,  the  citation.  In  or- 
dinary use  it  has  about  the  same  lati- 
tude as  the  word  creation,  and  thus 
may  be  mentally  limited  by  the  nature 
of  the  action  ascribed  to  it  or  exerted 
on  it.  For  example,  in  Mark  16  :  15, 
"  Preach  the  gospel  to  every  creature," 
or  the  lohole  creation,  the  word  is  evi- 
dently limited  to  rational  or  human  be- 
ings on  earth,  no  others  being  the  ob- 
jects of  such  action.  So  also  it  is  lim- 
ited to  any  created  thing  in  ver.  39  and 

1  :  25 ;  also  Heb.  4  :  13.    In  Gal.  6  :  15  ; 

2  Cor.  5  :  17,  neiv  creation  or  creature  is 
evidently  limited  by  the  connection  and 
the  adjective  neiv  to  the  regenerate  man 
in  Christ  Jesus.    In  Mark  10  :  6 ;  13  : 


108 


ROMANS 


[Ch.  VIII. 


the 'manifestation  of  the  sons  of  God. 

20  For  "the  creature  was  made  subject  to 
vanity,  not  willingly,  but  by  reason  of 
him  who  hath  subjected  the  same  in 

21  hope ;  because  the  creature  itself  also 
shall  be  delivered  from  the  bondage  of 
corruption  into  the  glorious  liberty  of 


the  revelation    of    the  sons  of   God. 

20  For  the  creation  was  made  subject  to 
vanity,  not  by  its  own  will,  but  be- 
cause of  him  who  made  it  subject,  in 

21  hope  that  the  creation  itself  also  will 
be  set  free  from  the  bondage  of  corrup- 
tion into  the  freedom  of  the  glory  of 


(Mai.  3  :  17,  18;  1  John  3  :  2. 


u  Gen.  3  :  19. 


19 ;  2  Peter  3:4;  Rev.  3  :  14,  the  ref- 
erence is  plainly  to  the  sum  or  aggre- 
gate of  created  things  (comp.  Heb.  9  :  ii) 
not  of  this  building"  or  creation,  not 
this  kind  of  created  things,  not  of  this 
material  creation.  In  the  general  sense 
of  creation  it  appears  to  be  used  in  this 
passage.  But  is  the  word  at  all  re- 
stricted in  meaning  by  its  connection 
with  the  words  and  thoughts  of  the 
passage  ?  And  if  so,  to  what  extent  ? 
I  answer,  the  word  creation  cannot  here 
include  Christians,  the  converted;  for 
they,  "the  sons  of  God"  are  here  dis- 
tinguished from  the  creation  ( so  also  in  ver. 
22,23),  the  creation  is  waiting  for  their 
manifestation.  Neither  does  it  appear 
to  include  mankind ;  for  man  was  not 
subjected  unwillingly  to  vanity  (Gen.  3 : 
1-7)  ;  and  mankind  outside  of  believers 
cannot  be  said  to  be  looking  with  earnest 
longing  for  the  resurrection  and  its  con- 
sequent glories,  which  are  included  in 
"  the  manifestation  of  the  sous  of  God  "  ; 
neither  can  it  be  said  of  humanity  as 
a  whole  that  it  shall  participate  in 
this  glorious  deliverance.  The  word 
creation  therefore  seems  to  he  limited 
here  to  the  inanimate  and  irrational 
creation  and  quite  equivalent  to  our 
word  nature.  As  irrational  animals 
were  involved  in  the  curse  we  need  not 
suppose  them  to  be  excluded  here.  ( Comp. 
isa.ii:i-9.)  Only  so  far,  however,  as 
the  general  resurrection  and  the  reno- 
vation of  our  earth  may  exclude  them 

(2Pctor3  :  10-16;  1  Cor.  15;  1  Thcss.  4  :  13-18).      By 

a  bold  and  animated  personification,  as 
in  Old  Testament  prophecies,  Paul  in- 
troduces universal  nature  as  waiting 
and  longing  for  the  full  deliverance  and 
glorv  of  the  sons  of  God.  See  Dr.  A. 
C.  Kendrick,  "Moral  Conflict  of  Hu- 
manity," American  Baptist  Publica- 
tion Society,  1804;  Dr.  Arnold  "Bap- 
tist Quarterly,"  18G7,  p.  143  fl.  For 
introduces  the  proof  of  the  greatness 
and  certainty  of  the  future  glorifica- 
tion which  he  had  just  contrasted  with 
the    brief  and   insignificant    suficrings 


here  (ver.  is).  For  creatioyi  or  nature 
with  earnest  and  persistent  expectation 
tcaits  for  the  manifestation,  or 
revelation,  of  the  sons  of  God — 
patiently  waiting  and  longing  for 
those  glorious  events,  that  renovation 
which  shall  attend  and  attest  the  re- 
vealing of  the  sons  of  God  (ver.  is,  19  j^ 
when  it  shall  be  freed  from  the  curse  of 
the  fall  (Gen.  3: 17,18).  Eamcst  expec- 
tation— a  peculiar  word  with  an  em- 
phatic meaning.  Nature  is  represented 
as  stretching  forth  her  neck  in  strained  at- 
tention, as  it  were,  to  some  distant  por- 
tion of  the  heavens  from  which  deliv- 
erance was  to  come.  In  regard  to  this 
manifestation  see  1  John  3:2;  and  of 
the  renovation,  see  2  Peter  3  :  12,  13 ; 
Bev.  21  :  1,  fF. 

20,  21.  The  reason  of  this  longing. 
For  the  creature,  nature  or  creation, 
was  made  subject  to  vanity,  im- 
perfection and  frailty,  not  willingly, 
not  of  its  own  choice,  but  of  the  vill  of 
him  who  made  it  subject,  that  is,  of  God, 
w^ho  subjected  it  for  the  wisest  ends  and 
his  own  glory.  Through  man's  sin  the 
earth  was  cursed  for  his  sake  ( Gen.  s :  n), 
and  unable  to  realize  the  ends  for  which 
it  was  created.  In  regard  to  vanity  com- 
pare Ps.  39  : 5,  6.  In  hope.  This  should 
be  separated  from  the  preceding  by  a 
comma,  and  joined  to  ver.  21,  In  hope 
that  even  nature  ■?7se//,  emphatically  in- 
dicating a  descent  from  a  higher  and 
nobler  to  a  lower  order  of  beings. 
Shall  be  delivered,  ?<'77Z  be  set  free, 
from  the  bondage,  tlie  servitude,  oi 
corruption,  connected  with  and  re- 
sulting from  the  vanity  to  which  it  was 
subjected.  So  far  as  nature  is  concerned 
the  corruption  is  a  physical  imperfec- 
tion and  detriment;  some  change  for 
the  worse  came  upon  man's  abode  wlien 
he  fell  (Gen.  3  :  17-19),  and  nature  sufiered 
and  still  suffers  from  the  consequences 
of  the  fiill  and  of  sin.  Into  the  glo- 
rious liberty — pregnant  with  mean- 
ing: and  brought  into  the  freedom  of 
the  glory  of   the  children  of  God. 


Ch.  VIII.] 


ROMANS 


109 


22  the  children  of   God.    For  we  know    22  the  children  of   God.    For  we  know- 


that  the  whole  creation  groaneth  and 
travaileth  in  pain  together  until  now  : 

23  and  not  only  they,  but  ourselves  also, 
which  have  ^the  firstfruits  of  the 
Spirit,  y  even  we  ourselves  groan  with- 
in ourselves,  waiting  for  the  adoption, 
to  wit,  the  *  redemption  of  our  body. 

24  For  we  are  saved  "  by  hope :  but  hope 


tliat  the  wliole  creation  groans    and 
travails  in  pain  together  until  now. 

23  And  not  only  so,  but  ourselves  also, 
though  we  have  the  tirst-fruits  of  the 
Spirit,  even  we  ourselves  groan  within 
ourselves,  Availing  for  the  adoption, 
the  redemption  of  our  body. 

24  For  by  hope  we  were  saved  ;  but  hope 


X  2  Cor.  5  :  5. 


y  2  Cor.  5  :  2-4. 


z  Luke  21  :  28 ;  Eph.  4  :  30. 


a  Heb.  6  :  18,  19. 


Creation  or  nature  shall  share  in  the 
freedom  connected  with  and  involved 
in  the  glory  of  the  saints,  but  in  a  way 
adapted  to  its  character,  that  is  being 
physically  restored  to  its  primeval 
beauty  and  excellence.    ( comp.  isa.  65 :  n- 

25  ;  Ezek.  34  :  25-27  ;  Matt.  19  :  28  ;  Acts  3  :  21 ;  2  Peter 

3 :  13.)  We  may  believe  that  in  the  be- 
ginning God  adapted  every  other  being 
and  event  of  our  world  to  man's  char- 
acter and  condition,  as  foreknown,  thus 
making  man  a  central  figure  in  our 
world  and  producing  harmony  in  all 
his  works.  See  Hitchcock's  "Religion 
and  Geology,"  pp.  104-111. 

22.  And  this  is  a  truthful  representa- 
tion, For  we  know,  from  universal 
experience,  that  the  whole  crea- 
tion, or  all  nature,  groaneth  to- 
gether in  all  its  parts  and  travaileth 
in  pain  together,  as  it  were,  in 
childbirth,  until  now,  from  the  be- 
ginning up  to  this  time.  A  vivid  and 
strong  personification  of  the  suffering 
and  distress  connected  with  the  curse 
from  man's  sin.  (Compare  similar  pic- 
torial language  in  the  Old  Testament.) 
"For  this  shall  the  earth  mourn" 
(Jer.4:28);  **  Howl,  ye  ships  of  Tar- 
shish"  (Isa. 23:1);  "The  land  mourn- 
eth  and  languisheth,  Lebanon  is 
ashamed  and  withereth  away  "  (isa.  33 : 9) ; 
"The  voice  of  thy  brother's  blood 
crieth  unto  me  from  the  ground " 
(Gen. 4: 10);  "  How  doth  the  city  sit 
solitary  that  was  full  of  people !  .  .  . 
She  weepeth  sore  in  the  night,  and 
her  tears  are  on  her  cheek "( Lamen. 
1  : 1, 2).  The  pangs  here,  however,  are 
not  of  despair  and  death  but  of  hope 
and  life. 

23.  And  not  only  they,  rather. 
And  not  only  so,  does  the  whole  crea- 
tion groan  together,  etc.,  but  our- 
selves also,  who  are  believers, 
though  we  have  the  firstfruits  of 
the  Spirit  which  we  have  received,  an 
earnest  and  pledge  of  heavenly  bliss 


(2Cor.i:22)^  cvcu  we  oursclves  (re- 
peated for  emphasis)  groan  within 

ourselves  (7:14-24;  ICor.  9:27.  Comp.Jusus 
groaning,  John  11  :  33,  38),  waiting  patiently 

and  with  expectation  for  the  adop- 
tion, or  sonsMp,  the  Spirit  of  which  we 
have  received  (ver.  is)^  but  the  full  con- 
summation and  recognition  of  which  do 
not  yet  appear  (iJohn3:2),  the  re- 
demption, or  ransoming,  of  our 
body  from  the  curse  and  bondage  of  sin, 
and  a  transformation  into  a  glorious 
body  like  that  of  the  risen  Christ  (Phii.  3  : 
21 ;  2  Cor.  5:2),  As  Paul  is  Speaking  of  bod- 
ily sufferings  largely,  so  he  directs  at- 
tention to  the  redemption  of  the  body. 
Without  the  glorified  body  redemption 
would  not  be  complete,  and  in  that 
body  it  becomes  complete.  And  so  a 
glorified  body  is  necessary  to  the  full 
realization  of  sonship.  On  first  fruits 
see  Deiit.  26  : 1-11 ;  1  Cor.  1.5  :  20.  First- 
fruits  were  the  fir.st  handful  from  the 
fields,  which  was  a  foretoken  and  a 
pledge  of  the  whole.  So  the  reception  of 
the  Spirit  by  believers  is  a  token  and  a 
pledge  of  its  fuller  and  more  perfect 
enjoyment  hereafter  ( Eph.  i :  i3,  u).  Thus 
ver.  22,  23  illustrate  and  expand  tlie 
thought  of  ver.  20,  21,  especially  the 
hojie  that  creation  shall  be  delivered 
and  this  hope  extended  to  the  children 
of  God.  The  glory  for  the  future  de- 
liverance is  advanced,  not  only  by  the 
prophetic  birth-pangs  of  the  whole  crea- 
tion, but  also  by  the  agonizing  longings 
of  those  who  have  received  the  first- 
fruits  and  foretastes  of  the  Spirit. 

24.  The  apostle  has  presented  hope 
connected  with  suffering  nature  and 
with  sighing  and  agonizing  believers. 
Hence  he  continues :  For,  introducing 
the  reason  of  this  expectancy,  we 
are,  rather,  were,  saved,  at  the  time 
of  exercising  faith  in  conversion,  by, 
or  in,  hope.  By  means  of  hope  as  an 
extended  faith,  or,  in  the  hope  which 
we  exercised  in  view  of  the  final  and 


110 


ROMANS 


[Ch.  Vlll. 


that  is  seen  is  not  hope :  for  what  a 
man  seeth,  wliy  doth  he  yet  hope  for? 

25  But  if  we  hope  for  tliat  we  see  not, 
then  do  we  with  patience  wait  for  it. 

26  Likewise  the  Spirit  also  helpeth  our 
infirmities  :  for  *>  we  know  not  wliat  we 
should  pray  for  as  we  ought :  but  the 
Spirit  itself  maketh  intercession  for 
us   with  groanings  which  cannot  be 

27  uttered.  And  '^he  that  searcheth  tlie 
hearts  knoweth  what  is  the  mind  of 
the  Spirit,  because  he  maketli  inter- 
cession for  the  saints  according  to  the 
mill  of  God. 


seen  is  not  hope :  for  what  one  sees, 

25  wliy  does  he  also  lujpe  for  ?  But  if  we 
hope  for  what  we  do  not  see,  we  wait 

26  for  it  witli  patience.  And  in  like  man- 
ner the  Spirit  also  helps  our  weak- 
ness ;  for  we  know  not  what  to  pray 
for  as  we  ought ;  but  the  Spirit  himself 
makes  intercession  for  us  witn  groan- 

27  ings  which  cannot  be  uttered.  And 
he  who  searches  the  hearts  knows 
what  is  the  mind  of  the  Spirit,  be- 
cause he  makes  intercession  for  the 
saints  according  to  the  will  of  God. 


b  Matt.  20  :  22  ;  James  i  :  3. 


c  See  refs.  1  Chron.  28  :  9 ;  Acts  1  :  24  ;  1  Thess.  2  :  4. 


glorious  salvation  ( l  Peter  l  :  5  ;    Titus  1:2; 

Rom.  12 :  12) ,  Botli  of  thcsB  idcas  are  sug- 
gested. Our  salvation  was  not  an  im- 
mediate, but  a  prospective  one.  Paul 
distinguishes  between  hope  and  faith 
(1  Cor.  13  :  13),  and  everywhere  empha- 
sizes salvation  by  faith.  "  Inasmuch 
as  the  object  of  salvation  is  both  rela- 
tively present  and  also  relatively  future, 
hope  is  produced  from  faith  and  iiidis- 
solul)ly  linked  with  it ;  for  faith  appre- 
hends the  object,  in  so  far  as  it  is 
present ;  hope,  in  so  far  as  it  is  still  fu- 
ture" (Philtppi),  But  hope  that  is 
seen — realized  in  having  its  object 
present  and  thus  seen,  is  not  hope,  it 
ceases  to  be  hope,  it  is  sight ;  for  it  is 
evident  that  a  man  cannot  hope  for 
that  which  he  sees  and  enjoys. 

25.  The  thought  of  the  preceding 
verse  is  applied  to  the  subject  in  hand  : 
patient  waiting  for  our  full  salvation. 
But  if  we  o?'e  hoping  for  what  we  do 
not  see,  then  do  we  with  patience, 
with  constancy,  and  through  j)(ttience, 
in  steadfastness  AA^ait  for  it  and  ex- 
peiiing  it,  the  adoption  and  the  re- 
demption of  our  body  being  included  in 
our  full  salvation  (ver.  23). 

26.  In  this  and  the  next  verse  Paul 
presents  a  second  ground  of  encourage- 
ment in  the  midst  of  sufferings :  the 
Holy  Spirit  helps  us.  Likewise — iyi 
like  manner.  As  in  our  earnest  long- 
ing for  deliverance  hope  helped  us 
with  patience  and  in  expectancy  of 
future  glory,  so  in  like  manner  the 
Holy  Spirit  helps  our  infirmities, 
rather,  our  infirmity  or  weakness  (2  Cor. 
i-J :  10)  ;  he  shares  a  part  irifh  us,  help- 
ing us  to  bear,  in  our  infirmity,  our 
load  of  suffering ;  and  this  he  does  in 
guiding  and  assisting  us  in  prayer  with 
groanings  unutterable.  The  reference 
is  manifestly  to  the  Holy  Spirit,  as  else- 


where in  this  chapter.  For,  to  show 
how  the  Spirit  helps  us,  we  know 
not  what  Ave  should  pray  for  as 
Ave  ought — our  inability  to  know  ?/'/«</ 
and  how  to  pray,  is  one  example  of  our 
weakness  (2  Cor.  12  : 7-9),  and  the  Spirit's 
aid  in  prayer  is  one  of  the  principal 
ways  in  which  he  helps  us  bear  the 
groanings  within  while  we  wait  (ver.  23). 
But  in  this  weakness  the  Spirit  hiui- 
self  maketh  intercession,  by  awak- 
ening desires  and  longing  in  our  own 
spirits  which  are  proper  and  according 
to  the  will  of  God.  Christ  calls  the 
Holy  Spirit  another  Comforter,  or  Ad- 
vocate   (John  14  :  16,  26  ;  16  :  13),  who   WOUld 

teach  them  and  guide  them.  So  the 
Spirit,  as  an  advocate  to  his  client,  may 
prompt  and  counsel  as  to  our  petitions. 
And  these  intercessions  for  us,  are 
AA^ith  groanings  Avhich  cannot  be 
uttered — exciting  desires  and  longings 
of  soul  too  vast  to  be  uttered  in  human 
language,  but  only  in  the  groanings, 
the  unutterable  language  of  the  human 

heart  (Eph.3  :20;  6:18). 

27.  But  though  these  longings, 
which  are  originated  and  excited  by  the 
Spirit,  cannot  be  expressed,  yet  they 
are  known  to  him  that  searcheth,  or 
scans,  human   hearts    (i  ^^ani.  i6:7:  .icr. 

17  :9,  10:  Heb.  4:  13),     and     he     kUOAVCth, 

he  understands  and  regards  with  ap- 
proval, AA'hat  is  the  mind  of  the 
Spirit,  those  aspirations  and  longings 
which  are  produced  by  the  Spirit;  he 
understands  their  intent  and  meaning. 
Because  he,  the  Spirit,  maketh 
intercession  for  the  saints,  rather 
onutting  the  article, /o/'.w/»/.s-,  thus  des- 
ignating the  renewed  chnracter  of  the 
persons  in  whose  hearts  he  carries  on 
his  intercessions.  And  he  does  this 
according  to  the  AA^ill  of  God, 
literally,  according  to  God,  in  agree- 


Ch.  VIII.] 


ROMANS 


111 


28  And  we  know  that  <i  all  things  work 
together  for  good  to  them  that  love 
God,  to  them  who  are  « the  called  f  ac- 

29  cording  to  his  purpose.  For  whom  s  he 
did  foreknow,  i*  he  also  did  predesti- 
nate i  to  be  conformed  to  the  image  of 
his  Son,  ^  that  he  might  be  the  first- 

30  born  among  many  brethren.  More- 
over whom  he  did  predestinate,  them 
he  also  i called:  and  whom  he  called, 
them  he  also  ^  justified  :  and  Avhom  he 
justified,  them  he  also  "glorified. 


28  And  we  know  that  all  things  work  to- 
gether for  good  to  those  who  love  God, 
to  those  who  are  called  according  to 

29  his  purpose.  Because  whom  he  fore- 
knew, he  also  predestined  to  be  con- 
formed to  the  image  of  his  Son,  that  he 
might  be  the  first  born  among  many 

30  brethren.  And  whom  he  predestined, 
them  he  also  called ;  and  whom  he 
called,  them  he  also  justified ;  and 
whom  he  justified,  them  he  also  glori- 
fied. 


d  Gen.  50  :  20 ;  Heb.  12  :  6-11  ;  1  Peter    :  7,  11.       e  See  refs.  1  :  6,  7.      /  9  :  11,  '23,  24  ;  Eph.  1  :  11 ;  2  Tim.  1  :  9. 

g  Jer.  1  :  5 ;  1  Peter  1:2.    ft  Eph.  1  :  4-6,  11.     i  1  John  3:2.    k  Col.  6  :  15-18  ;  Heb.  1  :  5,  6  :  Rev.  1  :  5. 

I  Heb.  9  :  15  ;  1  Peter  2:9.        m  3  :  22-26  ;  1  Cor.  6  :  11.        w  John  17  :  22,  24 ;  Heb.  10  :  14  ;  1  Peter  5  :  10. 


ment  with  his  will ;  and  this  affords 
the  reason  of  the  preceding  assertion. 
Such  unuttered  prayers  will  meet  God's 
approval  and  be  answered  (i  John  o-.u). 
28.  A  third  encouragement  amid 
trials  (ver.  28-30).  All  things  working 
together  for  good  to  God's  children. 
And,  in  addition  to  all  I  have  said, 
Ave  know,  having  the  assurance  of 
faith  and  of  the  Spirit  in  our  hearts,  in 
our  Christian  consciousness,  that  all 
things,  in  the  widest  sense,  includ- 
ing afflictions,  trials,  and  persecutions 
(ver.  38),  woik  together,  uniting  and 
conspiring  to  one  end,  for  good,  pres- 
ent and  future,  until  the  time  of  tlieir 
glorification  (ver.  3o),  to  them  that 
love    God,   a   designation    of   God's 

children  (l  Cor.  2:9;   Eph.  6:  24),inwliose 

hearts  the  love  of  God  has  been  poured 
forth  (5 : 5),  to  them  Avho  are  the 
called  according  to  his  purpose, 

the  divine  side,  as  love  was  the  human 
side.  God's  childi*en  are  effectually 
called  by  the  word  (James  i :  i8)  and  the 
Holy  Spirit  (i  Thess.  i :  5),  begotten  and 
made  partakers  of  divine  grace   (Gai. 

1  :  15;  Heb.  6:4),    called    tO   be   SailltS    (1:6, 

7;  Rev.  17 :  14),  according  to  his  purpose 
as  set  forth  in  the  following  verses.  As 
God  is  the  greatest,  wisest,  and  best,  his 
purpose  must  be  that  which  he  "  pur- 
posed in  himself,"  "according  to  his 
good    pleasure"     (u  :  34;  Eph.  1  :  9,  11. 

Comp.  2  Tim.  1:9;    Rom.  9  :  U).      Some  WOUld 

translate  the  last  clause.  Since  they  are 
the  called  according  to  his  purpose. 
The  other  rendering  is  the  usual  and 
preferable  one. 

39.  For — assigns  the  grounds  of 
the  statement  just  made.  For  whom 
he  did  foreknow — as  such,  as  the  ob- 
jects of  his  purposed  grace.  The  appli- 
cation   of  the    word    must    be    thus 


restricted,  else  there  would  be  no  dis- 
tinction in  their  case,  for,  of  course,  he 
foreknew  all  men.  He  also  did 
predestinate,  pre-determined,  fore- 
ordained (comp.  Eph.  1 : 4),  to  be  Con- 
formed to  the  image  of  his  Son — 
their  complete  salvation,  their  glorious 
destiny,  assured  by  his  own  unchange- 
able purpose  (1  Peter  1:2;  2  Cor.  2  :18).  Con- 
formity to  Chri.st  is  the  chief  thing  here 
in  the  apostle's  thought.  That  he 
might  be  the  first-born,  j)rior  in 
time  and  in  dignity,  in  all  things  pre- 
eminent  (Col.  1  :  15,  18;    Heb.  1  :  6 ;    Rev.  1:5), 

among  many  brethren,  a  number- 
less company  (Rev.  i:  4-9),  joint  heirs 
with  him  (ver.  17)  and  partakers  of  his 
glory  and  heavenly  kingdom  (John  17 : 
22-24).  The  purpose  and  calling  of  God 
make  it  certain  that  the  object  of 
Christ's  life,  death,  and  resurrection 
Avill  be  attained. 

30,  Moreover,  or Yl?if/,  whom  he 
did  predestinate,  as  above,  them 
he  also  called  by  his  word  and  ac- 
companying Spirit  (see  on  ver.  28)  effect- 
ing regeneration ;  and  whom  he 
called  them  he  also  justified, 
acquitted  them  of  all  guilt  and  accepted 
them  as  righteous  (3 :  26)  ;  and  Avhom 
he  justified  them  he  also  glori- 
fied— the  consummated  salvation  of 
soul  and  body  in  heaven.  In  this 
chain  of  past  tenses  Paul  views  the 
whole  process  in  its  final  complete- 
ness. His  point  of  view  is  final  glory. 
The  five  links  of  this  golden  chain  are 
the  divine  acts  connected  with  our  sal- 
vation. The  human  acts,  such  as  faith, 
turning,  and  other  exerci-ses  in  repent- 
ance, conversion,  and  the  exercise  of 
holiness,  are  accordingly  omitted.  The 
links  are  consecutive,  and  from  the  first 
all  the  rest  follow  with  certainty. 


112 


ROMANS 


[Ch.  Vlll. 


31  What  shall  we  then  say  to  those 
things?    "If  God  be  for  us,' whu  C(in  be 

32  against  us?  Pile  that  spared  not  iiis 
own  Son,  but  delivered  him  up  for  us 
all,  1  how  shall  he  not  with  him  also 

33  freely  give  us  all  things?  Who  shall 
lay  anything  to  the  charge  of  God's 

34  elect?  f /n.s  God  that  justiHeth.  Who 
is  he  that  condemneth  ?  ^  It  is  Christ 
that  died,  yea  rather,  that  is  risen 
again,  '  who  is  even  at  the  right  hand 
of  Ciod,  "  who  also  maketh  Intercession 
for  us. 


31  What  then  shall  we  say  to  these 
things?    If   (iod  is    for    us,     who    is 

32  against  us?  He  who  spared  not  his 
own  yon,  but  delivered  him  up  for  us 
all,   how  will  he  not  also  with  him 

33  freely  give  us  all  things  ?  ^^'ho  will  lay 
anything  to  the  charge  of  God's  elect? 

34  (;od  is  he  that  justifies  ;  who  is  he  that 
condemns?  Christ  is  he  that  died,  yea 
rather,  was  raised,  who  is  also  at  the 
right  hand  of  God,  who  also  intercedes 


o  Num.  14  :  9  ;  Ps.  118  :  6.   p  5  :  6-10.    q  1  Cor.  3  :  21-23.    r  3  :  26  ;  Isa.  50  :  8,  9. 
t  Mark  16  :  19 ;  Col.  3:1;  Heb.  12  :  2.     u  See  refs.  Isa.  53  :  12. 


r  4  :  25  ;  14  :  9. 


31.  What  God  does  for  us  (ver.  29, 30), 
Paul  eloquently  shows  in  the  remainder 
of  this  chapter.  Nothing,  according 
to  this,  can  prevent  the  ultimate  glori- 
fication and  salvation  of  God's  chil- 
dren. For  first,  against  all  opposi- 
tion, God's  gift  of  his  Son  is  a  pledge 
that  he  will  bestow  all  that  is  essen- 
tial to  our  well-being  (ver. 31, 32)  ;  sec- 
ond, the  coiLsequent  impossibility  of 
any  charge  whatever  being  made 
available  against  God's  chosen  ones 
(ver.  33,  34)  ;  or  third,  of  anything  being 
able  to  separate  us  from  God's  love  as 
manifested  in  Christ.  This  is  one  of 
those  passages  of  Paul  in  wliich  elo- 
quence finds  its  climax  in  the  force, 
beauty,  and  sublimity  of  its  thought 
and  language.  What  shall  we  then 
say  to  these  things — in  view  of  tlie 
things  that  God  does  for  us,  just  enu- 
merated in  ver.  29,  30?  And  what 
shall  we  infer?  If  God  is  for  ns,  who 
is  against  us? — implying  that  all 
opposition  is  comparatively  as  nothing. 

(C«imp.  2  Kings  6  :  16,  17  ;  Heb.  13  :  6.) 

32.  The  reason  for  believing  that 
God  is  for  us  and  will  do  all  things  in 
our  l)ehalf.  Hurehj  he  that  spared 
not   his   own   Son — his  own  in  the 

highest  and  mysterious  sense  (John  i :  i8; 

3  :  16  ;  Col.  1  :  15  ;  Heb.  1  :  2,  3)  ;     who    did    not 

spare  him  from  all  the  humiliation  and 
anguish  of  liis  incarnation  and  sufier- 
ings,  but  delivered  him  up  unto 
sutl'erings   and   death  in  behalf  of  us 

all      (Isa.  53:5,  10;   Matt.  26:38.  39),     SO     that 

every  believer  has  his  share  in  liim, 
how  shall  he  not  (it  cannot  be  other- 
wise) with  him  also  freely,  gra- 
cious/y,  give  us  all  things,  that  are 
needful  for  our  safety  and  complete  .sal- 
vation? With  Christ  and  because  of 
Christ  all  else  connected  with  our  sal- 


vation will  come.  The  argument  is 
from  the  greater  to  the  less.  Since  God 
has  done  the  greater,  he  wall  not  leave 
the  less  undone.  (Comp.  5 :9,  lo. )  Also 
"All  things  are  yours,"  etc.  (icor. 3: 
21-23). 

33.  Exultantly  we  may  ask.  Who 
shall  lay  anything  to  the  charge 
of — ivho  u'ill  bring  any  charge  against 
— God's  elect,  against  tho.se  whom 
God  has  chosen  ?  It  is  God,  he  is  the 
one,  that  justifieth,  that  acquits  from 
all  guilt  and  accounts  them  rigliteous 
(3  :  26).  All  charges  therefore  must  fall 
to  the  ground  before  his  ultimate  and 
righteous  tribunal ;  and  no  accuser  can 
stand  before  him. 

34.  Who  is  he  that  condemn- 
eth— who  can  and  who  (\areii(^ive  judg- 
ment against?  It  is  Christ  that 
died  for  us  (5:8),  thus  atoning  for  our 
sins  and  removing  all  condemnation, 
yea,  rather  that  icas  raised,  proving 
the  divine  eflicacy  of  his  death  (see 
on  "  raised  for  our  justification,"  4  :  25), 
who  is  a/so  at  the  right  hand  of 
God,  exalted  as  a  Prince  and  a  Sav- 
iour     (Acts  5   :   31;    Heb.   1:3;     Rtv.  5   :  6-9). 

"  This  is  the  only  direct  reference  to 
the  ascension  in  tliis  Papistic;  but  wliat 
a  pregnant  reference!"  (Moi'LE.) 
\^'ho  also  maketh  intercession 
for  us — like  an  advocate  undertaking 
tlie  management  of  our  ca.se  and  i)lead- 
ing  our  cau.se,  presenting  as  it  were  liis 
mediatorial  and  atoning  work,  wliich 
secures  our  pardon  and  the  continued 
supplies  of  divine  grace    (Heb.  4  :  14-16; 

7  :  25;     9  :  24:     lJohn2:l).      Compare    llOW 

Jesus  prayed  for  Peter,  "that  thy  faith 

fail      not''      (I.uke   22:31,32.     See   on    ver   26). 

Many  with  Augustine,  Alford,  and 
others,  prefer  tlie  interrogative  form 
throughout  the  whole  passage  (ver.  31-35), 


Ch.  VIII.] 


ROMANS 


113 


35  '  Who  shall  separate  us  from  the  love 
of  Christ?  7 shall  tribulation,  or  dis- 
tress,   or   persecution,    or   famine,  or 

36  nakedness,  or  peril,  or  sword  ?  As  it  is 
written,  ^For  thy  sake  we  are  killed 
all  the  day  long ;  we  are  accounted 

37  as  sheep  for  the  slaughter.  » Nay, 
in  all  these  things  we  are  more  than 
conquerors  through  him  that  loved  us. 

38  For  I  am  persuaded,  •>  that  neither 
death,  nor  life,  nor  angels,  nor  «prin- 


35  for  us.  Who  will  separate  us  from  the 
love  of  Christ?  Will  tribulation,  or 
distress,  or  persecution,  or  famine,  or 

36  nakedness,  or  peril,  or  sword  ?  As  it  is 
written, 

For  thy  sake  we  are  killed  all  the 

day  long ; 
We    were   accounted    as  sheep  for 

slaughter. 

37  Nay,  in  all  these  things  we  are  more 
than    conquerors    through   him    who 

38  loved  us.  For  I  am  persuaded,  that 
neither  death  nor  life,  nor  angels  nor 


X  John  10  :  28.  y  Luke  21  :  12-19. 

a  1  Cor.  15  :  54-57  ;  2  Cor.  2  :  14  ;  12  :  9,  10.         6  14 


z  1  Cor.  4:9;  15  :  30,  31 ;  2  Cor.  4  :  11. . 

c  Eph.  6  :  11,  12  ;  Col.  2  :  15  ;  1  Peter  3  :  22. 


which  the  Greek  allows  with  the  same 
essential  meaning,  and  in  ver.  33  and  34 
punctuate  thus :  Who  shall  lay  any- 
thing to  the  charge  of  God's  elect? 
Shall  God,  he  who  justifieth?  Who  is 
he  that  condemneth  ?  Is  it  Christ,  he 
who  died,  yea  rather,  was  raised,  who 
is  also  at  the  right  hand  of  God,  who 
also  intercedes  for  us  ?  "  The  questions 
imply  their  own  answers.  The  major- 
ity of  critics,  however,  punctuate  as  in 
the  English  version. 

35.  Finally,  in  view  of  God's  love 
in  Christ,  exhibited  in  what  Christ  has 
done  and  is  doing  for  us,  Paul  reaches 
the  climax,  and  triumphantly  asks. 
Who  shall  separate  us  from  the 
love  of  Christ? — that  is,  Christ's 
love  for  us,  not  ours  for  him  (2  Cor.  5 :  u ; 
Eph. 3:19).  Compare  on  "the  love  of 
God  "  (5:5).  Our  love,  however,  grows 
out  of  Christ's  love,  and  is  inseparably 
connected  with  God's  love  in  Christ, 
shed  abroad  in  our  hearts  (5:5).  Us 
is  somewhat  emphatic — us,  for  whom 
Christ  died  and  intercedes.  Shall 
tribulation,  or  distress,  or  per- 
secution, etc. — any,  or  all  of  these 
things,  which  he  and  other  Christians 
were  suffering  from  their  adversaries, 
the  world,  the  flesh,  and  the  devil  ?  (2  cor. 

11  :  23-27  ;  2  Tim.  3  :  10-12.)       TheSC     at     times 

might  arouse  fear,  or  cause  despond- 
ency, or,  joining  hands  with  weak 
faith,  tempt  them  to  think  that  God 
was  forsaking  them,  but  they  could 
not  separate  tliem  from  the  strong  hold 

of  Christ's  love  (John  10  :  28,  29). 

36.  As  it  is  written  (ps.  44:22)^ 
quoted  from  the  Septuagint  version, 
and  suggested  by  the  last  word  sword, 
in  the  preceding  verse.  For  thy  sake 
we  are  killed  all  the  day  long— at 
all  times  of  the  day  we  are  liable  to  be 


put  to  death,  and  at  all  hours  it  occurs 
to  one  or  another ;  we  are  account- 
ed  as   sheep  for  the   slaughter, 

rather,  for  slaughter,  destined  for  it  and 
regarded  as  suitable  for  it  by  their  ad- 
versaries. Paul  quotes  this  as  true  of 
saints  of  all  ages,  applicable  to  those  of 
his  day  as  well  as  to  those  of  Old  Testa- 
ment    times.       (Comp.  Heb.  11  :  35-38.)       We 

suffer  as  they  suffered,  and  their  sufier- 
ings  were  a  foreshadowing  of  ours. 

37.  But  or  Nay,  so  far  from  being 
overcome  and  separated  from  Christ's 
love,  in  all  these  things,  sufferings, 
persecutions,  and  deaths,  enumerated 
in  ver.  35,  36,  we  are  more  than 
conquerors,  we  gain  triumphant  and 
surpassing  victories,  through  him 
that  loved  us,  through  Christ 
(ver.  35, 39)^  who  is  thus  stylcd  in  Rev. 
1:5.  (Comp.  Gal.  2: 20.)  In  thcsc  Very 
things  in  which  we  may  appear  to  be 
vanquished  we  come  forth  with  a 
stronger  faith  and  a  more  ardent  love 
here,  and  a  larger  capacity  for  enjoying 
the  eternal  weight  of  glory  hereafter 

(2  Cor.  4  :  16-18). 

38.  Paul  confirms  what  he  had 
said,  of  being  more  than  victorious,  by 
an  enthusiastic  expression  of  his  assured 
convictions:  For  I  am  persuaded, 

having   full    assurance     (comp.  same  word  in 

14:14;  15:14),    that    neither    death 

nor  life — two  states  or  conditions 
which  must  confront  every  individual, 
the  one,  the  last  enemy,  with  its  terrors, 
the  other  with  its  charms  or  sufferings, 
but  both  must  yield  to  the  power  of 

Christ     (14  :  8,  9 ;    Phil.  1  :  21-23  ;   1  Cor.  15  :  26), 

Nor  angels,  nor  principalities — 

superhuman  beings  and  dominions  in 
general,  including  both  good  and  bad 
(Eph.  3 :  10 ;  Col.  1 :  16).  In  Eph.  6 :  12  Paul 
refers  to  the  conflict  against  principali- 


H 


114 


ROMANS 


[Ch.  VIII. 


cipalities,  nor  powers,  nor  things  pres- 
39  ent,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature, 
d  shall  be  able  to  separate  us  from  the 
love  of  God,  which  is  in  Christ  Jesus 
our  Lord. 


principalities,  nor  things  present  nor 
39  things  to  come,  nor  powers,  nor  height 
nor  depth,  nor  any  other  created  thing, 
will  be  able  to  separate  us  from  the 
love  of  God,  which  is  in  Christ  Jesus  our 
Lord. 


d  John  10  :  28-30. 


ties,  etc.,  and  in  Eph.  1  :  21  to  Christ 
as  above  all  these,  and  in  Col.  2  :  15  as 
despoiling  and  triumphing  over  them. 
Nor  powers.  If  this  word  is  placed 
here,  it  naturally  refers  to  superhuman 
powers  in  the  same  sphere  as  angels. 
But  the  best  critical  authorities  place 
it  at  the  end  of  the  verse  after  "  things 
to  come,"  where  it  must  be  used  of 
powers  in  the  widest  sense,  forces  of 
every  description.  Nor  things  pres- 
ent, nor  things  to  come — events  of 
all  time,  present  and  future.  None  of 
these  shall  separate  us.  Christ  is  the 
first  and  the  last,  who  is  and  is  to  come 
(Rev.  1 : 8, 17, 18)  and  will  Bvcr  be  present 
to  deliver. 

39.  Nor  height,  nor  depth— no 
extent  of  space  will  be  great  enough  to 
separate  us.  No  matter  how  high 
Christ  may  be  above  us,  nor  how  low  we 
may  be  beneath  him,  he  still  embraces 

us    in    his    love.         (Comp.Ps.  139  :  7-10 ;  Eph. 

4:8-10.)     Nor  any  Other  creature,  or 

created  thing,  including  all  else  that 
has  been  created,  shall  in  any  future 
time  be  able  to  separate  us,  all  or 
any  of  us  who  are  truly  his,  from  the 
love  of  God,  of  the  Almighty  and 
Unchangeable  One,  which  is  in 
and  through  Christ  Jesus  our  Lord 

(Eph.  1  :6:  Heb.  13  :8).        NoticC     that     tMs 

"  love  of  God  in  Christ "  is  styled  "the 
love  of  Christ,"  in  ver.  35,  the  love  of 
God  to  us  in  Christ,  indicating  the 
divinity  of  Christ  and  the  union  of  the 
Father  and  the  Son  in  their  love  for  us 
(John  3  :  16;  Gal.  2 :  20).  "  What  a  Com- 
mentary is  this  whole  passage  on  ver. 
28  "  (Meyer).  "  What  did  Cicero  ever 
say  more  eloquent?"  (Erasmus.) 

Practical  Remarks. 

1.  The  sinner  finds  only  condemnation 
out  of  Christ ;  but  in  Christ,  united  with 
him  by  faith  and  in  fellowship  with  him 
through  the  Spirit,  he  finds  pardon,  peace, 
and  safety  (ver.  1,  34 ;  5:1;  John  3  :  17). 

2.  The  Holy  Spirit  is  life-giving  and 
through  Christ  gives  true  freedom  from 


the   controlling   influences   of  sin    and 
death  (ver.  2 :  Gal.  3:3;  4  :  6,  7). 

3.  The  atonement  is  the  product  of  Di- 
vine love,  and  its  necessity  is  seen  in  the 
evils  of  sin,  and  in  the  demands  of  God's 
justice  and  holiness  (ver.  3;  John  3  :  16; 
Heb.  9  :  22,  23). 

4.  The  Christian  life  is  opposed  to  a  life 
of  self-gratification,  and  is  characterized 
by  devotedness  to  God  and  by  loving  obe- 
dience to  him  (ver.  4  ;  Gal.  5  :  22-26). 

.5.  The  bent  of  one's  thoughts,  affections, 
and  pursuits  is  a  true  index  and  decisive 
test  of  character  (ver.  5 ;  Matt  7  :  16-20). 

6.  Sin  and  misery,  holiness  and  happi- 
ness, are  necessarily  and  inseparably  con- 
nected (ver.  6 ;  Matt.  6  :  22-24). 

7.  Submission  of  the  soul  to  God  is  an 
evidence  of  regeneration  (ver.  7 ;  James 
4  :  4-7). 

8.  A  change  of  heart  is  necessary  to 
pleasing  God  (ver.  8 ;  John  3  :  3). 

9.  One  may  know  that  he  is  a  Christian 
by  the  indwelling  of  the  Spirit  (ver.  9; 
1  Cor.  6  :  18-20). 

10.  How  carefully  should  we  keep  our 
bodies  from  defilement,  since  they  are 
temples  of  the  Holy  Spirit  (ver.  9,  10;  1 
Cor.  3  :  16, 17). 

11.  Though  the  body  is  still  mortal  and 
suffering  from  the  effects  of  sin,  yet  the 
redemptive  work  of  Christ  extends  to  the 
bodies  as  well  as  to  the  souls  of  believers 
(ver.  10,  11,  23;  John  11  :  23-26;  Phil. 
3:21). 

12.  By  his  indwelling  Spirit,  God  deliv- 
ers believers  from  the  controlling  power 
of  the  old  nature,  and  obligates  them  to 
live  for  him  (ver.  12  ;  12  :  1,  2). 

13.  We  must  either  put  our  sins  to  death, 
or  they  will  put  us  to  death  eternally. 
We  cannot  be  saved  in  our  sins  (ver.  13  ; 
Luke  16:  13;  Gal.  6  :  8). 

14.  A  sure  sign  of  divine  sonship,  "led 
by  the  Spirit  of  God  "  (ver.  14  ;  2  Cor.  6  : 
16,  17;  Matt.  5:9). 

Irt.  A  spirit  of  fear  and  servitude  is  un- 


Ch.  VIII.] 


ROMANS 


115 


Christian.  A  filial  spirit  is  the  true  spirit 
of  religion,  and  is  begotten  only  by  the 
Holy  Spirit  (ver.  15 ;  Gal.  4  :  6  ;  John  1 :  12). 

16.  The  Christian  has  the  evidence  of 
his  sonship,  in  his  own  experience,  by 
the  testimony  of  the  Spirit  (ver.  16  ;  Gal. 
4  :6). 

17.  Christ,  a  son  and  heir  by  nature ; 
believers,  by  adoption.  To  what  an  inheri- 
tance !  Finite  suffering !  Infinite  glory  ! 
(ver.  17;  1  Peter  1:4). 

18.  The  sufferings  and  trials  of  Chris- 
tians are  as  nothing  in  both  duration  and 
degree  to  the  future  glory  of  their  son- 
ship  (ver.  18  ;  Col.  1  :  27  ;  2  Cor.  4  :  17). 

19.  Man  stands  at  the  head  of  creation. 
His  fall  was  creation's  curse  :  his  restora- 
tion to  the  glory  of  sonship,  creation's 
blessing  (ver.  19 ;  Gen.  3  :  17  ;  Rev.  22  :  3). 

20.  God  had  a  benevolent  design  in  sub- 
jecting creation  to  suffering,  decay,  and 
death  (ver.  20,  21;  Acts  2  :  26).  See 
Hitchcock's  "Religion  of  Geology,"  p. 
85,  ff. 

21.  Creation  is  to  be  freed  from  its 
present  state  of  degradation,  and  made 
partaker,  according  to  its  nature,  of  the 
glories  connected  with  God's  children 
(ver.  21 ;  Acts  3  :  21 ;  Matt.  19  :  28). 

22.  How  infinitely  great  the  future  glory 
of  believers  if  the  whole  creation  from 
the  beginning  groans  and  longs  for  its 
manifestation  (ver.  22;  Rev.  12  :  6,  16). 

23.  The  children  of  God  will  not  find 
the  full  satisfaction  of  their  earnest  long- 
ings till  they  have  attained  the  full  glories 
of  their  sonship  in  the  resurrection  state 
(ver.  23  ;  1  Cor.  15  :  54-57). 

24.  Inasmuch  as  the  Christian  life  is  a 
growth,  and  sanctification  progressive, 
hope  holds  an  important  place  as  a  sup- 
port and  solace  (ver.  24 ;  Heb.  6  :  18,  19). 

25.  Hope  and  patience  go  together  and 
help  the  believer  waiting  for  the  full  en- 
joyment of  his  sonship  (ver.  25 ;  5  :  4,  5 ; 
Heb.  6  :  11,  12). 

26.  We  should  ever  recognize  the  office 
of  the  Spirit  as  our  Advocate,  and  seek 
and  gratefully  acknowledge  his  help  (ver. 
26  ;  Luke  11  :  13  ;  Eph.  4  :  30). 

27.  Whatever  prayer  the  Spirit  incites, 
is  according  to  God's  will,  and  will  be  an- 
swered. He  therefore  is  the  safest  who 
yields  himself  up  most  entirely  to  the 
Spirit  (ver.  27  ;  1  John  5  :  14). 


1     28.  The  facts  of  the   believers   loving 

I  God  and  God's  purpose  regarding  them, 

should   be   a   solace  in   trials,  since  all 

events   are   under   his  control  for  their 

good  (ver.  28  :  Heb.  12  :  11 ;  Ps.  119  :  67,  71 ). 

29.  Foreknowledge  and  decrees  may  be 
regarded  as  co-existent  in  the  Divine 
mind  (1  Peter  1:2).  A  Christlike  spirit 
and  life  are  a  sure  evidence  that  we  are 
the  subjects  of  God's  gracious  purpose 
(ver.  29  ;  Eph.  1  :  4  ;  1  Cor.  15  :  49). 

30.  Man's  free  agency  and  God's  sover- 
eign pm-pose  unite  in  human  salvation 
(ver.  29,  30 ;  John  6  :  44 :  5  :  40 ;  Rev.  22  : 
17).  None  will  be  saved  but  those  who 
love  God  and  follow  after  holiness  (ver. 
28,  29;  Heb.  12:10,  14). 

31.  The  perseverance  of  the  saints  is  as- 
sured, since  there  is  an  inseparable  con- 
nection between  predestination  and  final 
glorification  (ver.  30;  Phil.  1:6). 

32.  With  God  for  us  we  are  in  the  major- 
ity and  stronger  than  all  the  universe  be- 
sides (ver.  31;  Ps.  118  :  6). 

33.  God's  infinite  friendship  and  love 
for  us  have  been  tested  and  assured  by 
his  highest  possible  gift  (ver.  32 ;  1  John 
4  :  9, 10). 

34.  God's  people  are  his  chosen  and  jus- 
tified ones.  It  is  absurd  to  suppose  that 
he  would  ever  desert  them  (ver.  33 ;  Heb. 
13  :  5,  6). 

35.  Christ  came  not  to  condemn,  but  to 
save.  His  death,  resurrection,  exaltation, 
and  intercession,  all  assure  the  salvation 
of  believers  (ver.  34 ;  Eph.  1 :  20-23  ;  John 
3  :  17). 

36.  Our  love  results  from  Christ's  love 
(John  4  :  19),  and  as  nothing  can  destroy 
his  love  toward  us,  so  nothing  will  de- 
stroy our  love  toward  him  (ver.  35,  38,  39 ; 
Jer.  31  :  3). 

37.  Scripture,  history,  and  experience, 
all  testify  that  God's  people  must  expect 
opposition  and  persecution  from  a  wicked 
world  (ver.  37 ;  2  Tim.  3  :  12). 

38.  How  triumphant  our  victory  through 
Christ!  His  enemies  are  already  a  con- 
quered foe.  Tribulations  become  a  means 
of  blessing  and  glory  (ver.  37 ;  1  Peter  4  : 
13  ;  James  1  :  2). 

39.  The  present  and  eternal  safety  of) 
the  Christian  is  as  sure  as  the  love  of  God, 
the  merit,  power,  and  love  of  Christ  can 
make  it  (ver.  31-39;  John  10  :  28,  29). 


116 


ROMANS 


[Ch.  IX. 


Vindication  of  God's  dealings  with  Jews  and 
Gentiles. 

9       <^  I  SAY  the  truth  in  Christ,  I  lie  not, 
fmy  conscience  also  bearing  me  wit- 

2  ness  in  the  Holy  Ghost,  that  I  have 
great  heaviness  "and  continual  sorrow 

3  in  my  heart.    For  k  I  could  wish  that 


9       I  SAY  the  truth  in  Christ,  1  lie  not, 
my  conscience  also  testifying  with  me 

2  in  the  Holy  Spirit,  that"  I  have  great 
grief    and  unceasing    anguish  in   my 

3  heart.    For  I  could  wish  to  be  myself 


e  Gal.  1  :  20 ;  1  Tim.  2  :  7. 


/John  13  :  19-21. 


g  Exod.  32  :  32  ;  2  Sam.  18  :  33. 


40.  What  an  honor  to  be  a  Christian! 
Plow  grateful  should  we  be  for  the  love  of 
God  in  Christ  Jesus !  What  obligations  it 
])uts  upon  us !  Woe  to  us  if  we  love  not 
m  return  !  (ver.  31-39  ;  1  Cor.  16  :  22).  , 

CHAPTER  IX. 

Paul  now  proceeds  to  consider  the 
problem  arising  from  the  fact  that 
a  greater  part  of  the  Jews  rejected  Chris- 
tianity. He  had  shown  that  salvation 
was  only  tlirough  faitli  in  Clirist.  He 
had  answered  the  objection,  common  to 
all  ages,  that  such  a  doctrine  tended  to 
immorality,  and  had  shown  that  on  the 
contrary  it  insured  holiness  and  final 
salvation.  But  still  it  would  be  ob- 
jected from  a  Jewish  standpoint  that 
this  doctrine  involved  unfaithfulness  in 
God  to  the  Jewish  people.  This  was  a 
living  question  peculiar  to  that  age. 
Paul  was  constantly  meeting  it,  and  he 
had  gone  througli  it  in  his  own  experi- 
ence, and  under  Divine  guidance  had 
wrought  out  an  answer.  This  he  pre- 
sents in  the  ninth,  tenth,  and  eleventh 
chapters. 

In  this  chapter  he  vindicates  the  jus- 
tice of  God  in  passing  over  the  unl)e- 
lieving  Jews  and  extending  the  gospel 
to  the  Gentiles.  First  of  all  he  ex- 
pres.ses  his  deep  sorrow  for  his  own 
people  and  his  earnest  desire  for  their 
welfare  (vor.  i-s).  But  the  promise  of 
God  had  not  failed,  for  mere  natural 
descent  from  Abraham  did  not  consti- 
tute a  right  to  the  promise  ( vcr.  6-i3),  l)ut 
the  riglit  depended  entirely  on  the  free 
favor  and  choice  of  God,  with  wlioin 
there  is  no  unrigliteousness  (vir.  u-is). 
In  tliis  he  exercised  his  unquestionable 
right  and  prerogative  as  the  Creator  in 
sucli  a  manner  as  to  display  his  justice 
and  his  mercy  (ver.  m-21),  wliieli  wasal.so 
according  to  prophecy  ( ver.  2.5-2!)),  without 
interfering  with  the  free  exerci.se  of  faith 
or  unbelief  on  tlie  part  of  either  Jew  or 
Gentile  (ver.  30-33),  In  this  discussion 
I'aul  accepts    the    absolute  righteous- 


ness of  God  as  unquestionable,  and 
the  Old  Testament  Scriptures  as  of  su- 
preme authority. 

1-5.  Paul  expresses  his  deep 
sorrow  for  his  own  people  and 
his  earnest  desire  for  their  wel- 
FARE, especially  in  view  of  their  great 
privileges.  As  a  Jew  he  would  natur- 
ally do  this  for  he  had  specially  desired 
to  preach  the  gospel  to  them  (acis  9  :  28, 
29:  22 :  19, 2o) ;  as  an  apostlc  to  the  Gen- 
tiles he  would  be  equally  desirous  of 
assuring  them,  notwithstanding  this, 
of  his  deep  interest  and  love  for  them. 
As  he  was  also  about  to  speak  of  mat- 
ters especially  distasteful  to  the  Jews, 
such  as  God's  passing  over  Israel  and 
the  calling  of  Gentiles,  he  was  moved 
to  use  the  strongest  language  in  speak- 
ing of  his  deep  concern  for  them. 

1.  What  a  contrast  to  the  exultant 
strains  at  the  end  of  the  last  chapter! 
But  to  Paul,  in  tliat  high  state  of  tri- 
umphant joy,  the  condition  of  unbe- 
lieving Israel  would,  in  contrast,  seem 
the  more  deplorable.  As  it  burst  afresh 
on  his  mind  he  could  not  but  speak  in 
language  most  intense.  I  say  the 
truth  in  Christ,  with  a  solemn  sense 
of  my  union  with  Christ,  as  a  believer 
in  him,  and  in  a  manner  becoming 
that  relation.  Though  a  Chri.stian  he 
would  assure  them  that  he  had  lost 
none  of  his  interest  in  his  own  people. 
I  lie  not,  my  conscience  also 
bearing  me  witness,  or  te.'^tij'i/i)ig 
in'f/i  me  -in  the  Holy  Spirit,  imbued  and 
enlightened  by  the  Holy  Spirit.  The 
consciousness  of  the  Spirit's  presence 
and  power  increased  confidence  in  the 
testimony  of  conscience.  Such  strong 
language  was  needful  in  view  of  the 
doctrine  of  the  chapter  which  follows, 
and  because  as  an  apo.stle  to  the  CJen- 
tiles  the  Jews  niignt  think  he  liad 
quite  forgotten  them. 

2.  That  I  have  great  heaviness, 
or  gnef,  and  continued  sorrow,  or 
unccasi^ig  pain,  in  my  heart,  a  liv- 
ing and  abiding  sorrow  in  my  inmost 


Ch.  IX.] 


ROMANS 


117 


myself  were  accursed  from  Christ  for 
my  brethren,  my  kiusmen  according  to 

4  the  flesh  :  who  are  Israelites ;  ^  to 
whom  pertaineth  the  adoption,  and  '  the 
glory,  and  ^  the  covenants,  and  i  the 
giving  of  the  law,  and  ^the  service  oj 

5  God,  and  "  the  promises  ;  whose  are 
the  fathers  ;  and  ^of  whom  as  concern- 
ing the  flesh  Christ  came,  p  who  is  over 
all,  God  q  blessed  for  ever.    Amen. 


accursed  from  Christ  for  my  brethren, 
my  kinsmen  according   to  the  flesh ; 

4  who  are  Israelites  ;  whose  is  the  adop- 
tion, and  the  glory,  and  the  covenants, 
and  the  giving  of  the  law,  and  the  ser- 

5  vice,  and  the  promises ;  whose  are  the 
fathers,  and  of  whom  as  to  the  flesh 
is  the  Christ,  who  is  over  all,  God 
blessed  forever.    Amen. 


h  Exod.  4  :  22  ;  Deut.  14  :  1.  i  Exod.  29  :  43  ;  1  Sam.  4  :  21,  22. 

k  Gen.  15  :  18  ;  Exod.  24  :  7,  8  ;  Eph.  2  :  12  ;  Heb.  8  :  8-10.       I  Exod.  20.        m  Heb.  9  :  1,  10. 

n  Luke  1  :  54,  55,  69-75.       o  Luke  3  ;  23.      p  10  :  12  ;  Jer.  23  :  6 ;  John  1  :  1-3.       q  2  Cor.  11  :  31. 


being,  in  view  of  what  has  happened 
and  will  happen  to  my  people. 

3.  For  I  could  wish,  even  now 
if  such  a  thing  were  possible  and  hence 
proper,  but  in  the  very  nature  of  the 
case  inadmissible !  that  myself  were 
accursed  from  Christ,  an  anathenia, 
devoted  to  ruin  by  a  solemn  curse /;'o//* 
Christ,  for,  in  behalf  of,  my  breth- 
ren, my  kinsmen  according  to 
the  flesh,  if  -such  a  thing  could  ac- 
complish their  salvation.  I  could  for 
their  sakes  be  willing  to  be  treated  as 
Christ  was — Ijearing,  as  an  object  ac- 
cursed, the  sins  of  my  people.  Com- 
pare the  same  sentiment  expressed  by 

Moses  (Exod.  32  :  32).      It  WOuld  1)6    UCCCS- 

sary  for  any  one  to  enter  into  the  ex- 
perience and  the  very  Christlike  heart 
of  the  apostle  in  order  to  appreciate 
the  full  meaning  of  his  language.  (Comp. 
1  John  3  :  16. )  Anathema  means,  i)roperly, 
anything  consecrated  to  God,  a  votive 
offering.  But  anji;hing  thus  devoted 
could  not  be  redeemed,  and  if  an  ani- 
mal, must  be  slain  (Lev.  27 :  28, 29) ;  and 
therefore  applied  to  a  person  or  thing 

doomed   to  destruction  (Josh.  6  :  17;  7  :  12), 

and  hence  in  the  New  Testament  a 
curse,  devoted  to  ruin,  to  the  direst 
woes.  This  is  the  meaning  of  the  word 
wherever  used  by  Paul  ( 1  Cor.  12:3,-  le :  22 : 

Gal.  1  :  3,  9  ,  see  also  Acts.  23  :  U).        Instead    of 

/  could  Irish  (above)  some  translate,  1 
was  ivishi)ig,  describing  an  actual  state 
of  his  mind  at  some  former  time. 
But  this  is  less  to  be  preferred.  Most 
adopt  the  common  rendering  of  our 
English  text.  See  the  same  construc- 
tion in  Gal.  4  :  20  and  Acts  25  :  22  in 
the  Greek,  and  their  translation  in  the 
Revised  version. 

4.  Who  are  Israelites— their 
most  sacred,  honorable,  and  distin- 
guished name  (ii  .•  i;  John  i  :47).  See 
Gen.  32  :  28  when  the  name  Israel  was 


given  to  Jacob.  Note  the  six  preroga- 
tives  which  are  now  mentioned  as  pe* 
culiar  to  them  as  a  people  and  greatly 
to  their  advantage.  To  whom,  etc.; 
better,  tvhose  is  the  adoption  or  the  son- 
s/i  ip,  that  is  as  a  nation  taken  into  a 
near  and  peculiar  relationship  ( Exod.  4 : 
22;  Deut.  14 : 1 ;  Hosea  11 : 1, 8),  a  grand  priv- 
ilege, but  not  so  great  as  the  personal 
sonship  of  believers  in  Christ  (8  lo). 
And  the  glory — doubtless  referring 
to  the  symbol  of  God's  presence  as 
manifested  in  the  cloud  in  the  wilder- 
ness, over  the  tabernacle,  and  at  times 
on  the  mercy  seat  of  the  ark  (Exod.  is :  21 ; 

24  :  16;  40  :  34;  Lev.  16  :  2).     And  the  COVe- 

nants  made  with  the  patriarchs  (Gen. 

15  :  18  :  17  :  2,  4.  7-11  :  26  ;  24  ;  28  :  13-15.  See  also 
Exod.    24:7,   8:    31:16;    34:28;    Ps.   89:28,    34). 

And  the    giving   of  the    law   on 

Mount  Sinai  (Exod.  chap.  19-23).  Compare 
how  Moses  and  Nehemiah  dwell  upon 
the  excellencies  of  the  law  (Deut.  4:8; 
Neh.  9:13, 14).  And  the  service  of 
God  (omit  of  God,  not  being  in  the 
original),  the  religious'  service,  the  en- 
tire system  of  ritual  and  ceremonial 
service  ordained  through  Moses  and 
performed  in  the  tabernacle  and  the 
temple  (Heb.9:i).  And  the  promises 
— especially  those  relating  to  the  Mes- 

.Siah  ( John  4  :  22  ;  Matt.  1  :  l). 

5.  Whose  are  the  fathers  (n  :  28), 

Abraham,  Isaac,  and  Jacob,  the  fathers 

of    the     nation     (Exod.  3  :15;  4  :  5;  Acts3  :  13; 

7 :  32).  And  of  whom  as  concern- 
ing the  flesh,  as  to  his  human  nature 
and  descent,  Christ  came,  the  most 
important  distinction  of  the  Jewi.sh 
people.  The  language  implies  that 
Christ  had  also  a  higher  nature.  (Comp. 
1:3,4.)  Who  is  over  all,  Jew  and 
Gentile,  God  blessed  forever — re- 
ferring most  naturally  to  Christ  and 
affirming  his  supreme  divinity.  This 
accords  with  what  is  taught  concerning 


118 


ROMANS 


[Ch.  IX. 


6  f  Not  as  thoui?h  the  word  of  God  hath 
taken  none  effect.  For » they  are  not 
all     Israel,     -which     are     of     Israel : 

7  •  neither,  because  they  are  the  seed  of 
Abraham,  are  they  all  children :  but. 
In    Isaac  shall   thy    seed    be    called. 

8  That  is,  "  They  which  are  the  children 
of  the  tiesh,  these  are  not  the  children 
of  God  :  but  the  children  of  the  prom- 

9  ise  »are  counted  for  the  seed.  For 
this  u  the  word  of  promise.  At  this 
time  will  I  come,  and  Sarah  shall  have 
a  son. 


6  But  not  as  though  the  word  of  God 
has  failed.    For  not  all  they  are  Is- 

7  rael,  who  are  of  Israel  ;  neither,  be- 
cause they  are  Abraham's  seed,  are 
they  all  children ;  but,  in  Isaac  shall 

8  thy  seed  be  called.  That  is,  not  they 
who  are  the  children  of  the  flesh  are 
children  of  God :  but  the  children  of 

9  the  promise  are  reckoned  as  seed.    For 
'  the  word  of  promise  is  this.  At  this  sea- 
son I  will  come,  and  Sarah  shall  have  a 


r3:3;  11:1,2.        s  2  :  28,  29.  t  Luke  3  :  8  :  Phil.  3  :  3.        w  Gal.  4  :  22-31.        x  Gal.  3  :  26-29. 


Chri.st  in  John  1  :  1,  18  ;  20  :  28.    (Comp. 

Acts  20  :  28  ;  Titus  2  :  13,  aud  John  12  :  41,  with  Isa. 

6:5.)  Some  however  put  a  period  after 
flesh,  and  make  this  an  independent  sen- 
tence, a  doxology,  3Iay  God  who  is  over 
ail  be  blessed,  or  praised  forever.  A 
strong  objection  to  this  is  that  who, 
coming  immediately  after  Christ  as  to 
the  flesh,  naturally  refers  to  Christ,  and 
that  a  change  of  subject  from  Christ  to 
God  is  improbable.  Besides,  the  posi- 
tion of  the  word  blessed  in  the  original 
should  be  placed  at  the  beginning  of 
the  sentence,  as  a  doxology,  but  it  is 
placed  in  the  middle  where  it  would 
naturally  be  in  describing  Christ. 
Others  place  a  period  after  over  all,  re- 
ferring to  the  providential  oversight  of 
Christ,  and  make  a  sentence  and  dox- 
ology of  the  clause.  Blessed  be  God 
forever.  But  in  the  original  the  word 
God  comes  first  and  without  the  article 
which  is  right  in  a  descriptive  sentence, 
but  in  a  doxology  God  should  have  the 
article  and  blessed  should  come  first. 
To  regard  either  of  the  above  as  an  in- 
dependent doxology,  is  abrupt,  and  so 
far  unnatural.  It  was  however  most 
natural  after  referring  to  the  human 
nature  of  Christ,  as  to  the  flesh,  to 
speak  of  his  divinity.  Most  scholars, 
both  ancient  and  modern,  adopt  this 
view.  That  such  language  having  so 
much  of  the  character  of  the  doxology 
should  refer  to  Christ,  accords  with 
2  Peter  3:18;  Rev.  1  :  G  ;  5  :  13.  ( Comp. 

2  Tim.  4  :  18;  1  Peter  4:  n.)  AmCll.  (See  on 
1:2.5.) 

6-13.  NOTWITHST.\NDING  ISRAEL'S 
UNBELIEF,  THE  PROMISE  OF  GOD  HAS 
NOT  FAILED. 

6.  Paul's  sad  lament  over  Israel  im- 
plied that  the  great  mass  of  his  people 
were  foiling  of  .•salvation.  Jijit  while 
this  was  the  case  it  was  not  as  though 


it  were  a  fact — that  the  Av^ord  of  God 
had  taken  none  eflfect,  had  failed. 
He  did  not  mean  to  say  or  imply  that 
the  promise  made  to  Abraham,  regard- 
ing his  seed  being  bles.sed  and  a  bless- 
ing, had  come  to  nought.  For,  to  ex- 
plain, they  are  not  all  true  Israel, 
Avhich  are  descended  from  Israel. 
There  is  a  spiritual  in  distinction  from 
a  literal,  national  Israel.  Notice  Paul's 
argument  in  Gal.  3  :  7-29.  Compare 
our  Saviour's  words,  John  8  :  39,  "If  ye 
were  children  of  Abraham,  ye  would  do 
the  works  of  Abraham." 

7.  Neither,  to  illu.strate,  because 
they  are  the  seed,  the  natural  de- 
scendants, of  Abraham,  are  they 
all  children  in  the  sense  contemplated 
in  the  promise,  but  God  limited  his 
promise,  leaving  out  Ishmael  and  his 
descendants,  saying.  In  Isaac  shall 
thy  seed  be  called,  or  reckoned 
as  heirs  (Gen.  21 :  12).  Paul  thus  shows 
that  a  promise  such  as  God  gave  to 
Abraham  which  apparently  included 
all  his  descendants  (Gen.  n  :  7),  might  be 
limited  as  in  the  cases  of  Ishmael  and 

Isaac   (Gen.  17  :  20-23), 

8.  That  is,  explaining  and  apply- 
ing the  quotation,  77  is  not  the  chil- 
dren of  the  flesh,  the  mere  natural 
descendants,  that  are  the  children  of 
God,  but  the  children  of  promise 
are  counted,  or  reckoned  as  seed — 
those  defined  by  .special  promise  are  re- 
garded as  the  genuine  posterity  in  ques- 
tion. 

9.  For,  to  confirm  what  he  had  .said 
about  "the  children  of  promise,"  this 
is  the  word  of  promise,  as  fol- 
lows:  At  this  time,  or  season  of 
the  year,  will  I  come  and  Sarah 
shall  have  a  son,  and  hence  this 
was  the  son  of  promise.  This  is  quoted 
(Gen.  18:10)    aluiost    literally   from   the 


Ch.  IX.] 


ROMANS 


119 


10  And  not  only  this ;  but  when  Rebecca 
also  had  conceived  by  one,  even  by  our 

11  father  Isaac  ;  for  the  children  being  not 
yet  born,  neither  having  done  any 
good  or  evil,  (y  that  the  purpose  of  God 
according  to  election  might  stand,  ^  not 
of   works,   but  of  him  that  calleth  ;) 

12  it  was  said  unto  her.  The  elder  shall 

13  serve  the  younger.  As  it  is  written, 
Jacob  have  I  loved,  but  Esau  have  I 
hated. 


10  son.  And  not  only  so  ;  but  Avhen  Re- 
becca also  had  conceived  by  one,  our 

11  father  Isaac  (for  they  being  not  yet 
born,  nor  naving  done  anything  good 
or  evil,  that  the  purpose  of  God  ac- 
cording to  election  might  stand,  not  of 

12  works,  but  of  him  who  calls),  it  was 
said  to  her,  the  elder  shall  serve  the 

13  younger.    Even  as  it  is  written, 

Jacob  I  loved, 
But  Esau  I  hated. 


y  i-.n;  8:  28-30. 


«  11  :  6  ;  Eph.  2  :  9. 


Hebrew,  varying  slightly  from  the  Sep- 
tuagint.  Its  only  bearing  on  the  argu- 
ment is  to  show  tliat  the  son  in  M'hose 
line  the  seed  should  be  reckoned,  was 
called  by  a  specific  promise.  The 
promise  was  limited  to  Sarah's  son. 
Hagar's  son  was  also  Abraham's  seed, 
but  not  a  son  of  promise. 

10.  And  not  only  this,  rather, 
And  not  only  so,  as  in  tlie  example  just 
cited,  illustrating  how  God  called  and 
limited  his  people  even  among  the  de- 
scendants of  Abraham ;  but,  in  a  more 
marked  example,  when  Rebecca 
had  conceived  by  one,  by  one  and 
the  same  person,  even  our  father 
Isaac.  Isaac  and  Islimael  had  only 
one  parent  in  common ;  but  Isaac 
and  Esau  had  both  in  common.  Both 
the  latter  though  treated  so  diiferently 
were  of  the  one  and  same  father,  even 
Isaac,  in  wliose  line  the  seed  of  Abra- 
ham was  to  be  reckoned,  showing  that 
not  all  the  seed  of  even  Isaac  was  the 
true  Israel.  The  original  is  very  con- 
cise, both  in  this  and  the  next  verse. 

11.  The  whole  of  this  verse  may  be 
regarded  as  in  a  parenthesis.  The 
choice  of  Isaac  had  been  made  known 
after  the  birth  and  childhood  of  Ish- 
mael  (Oen.  n  :  is,  19),  but  the  choice  of 
Jacob  rather  than  Esau  was  declared 
before  they  were  born.  For  the  chil- 
dren, the  twins,  being  not  yet  born, 
neither  having  done  any  good  or 
evil,  in  order  that  the  purpose,  the 
predetermination,  of  God,  accord- 
ing to  election,  a  choice  or  selection 
in  the  Divine  mind,  might  stand,  re- 
main permanently,  not  of  works  but 
of  him  that  calleth.  The  reasons 
of  this  choice  lay  wholly  in  the  Divine 
mind  and  not  in  the  works  or  charac- 
ters of  those  chosen.  It  was  "accord- 
ing to  the  good  pleasure  of  his  will" 
(Eph.  1 : 5).  The  purpose  here  has  not  a 
special  reference  to  the  election  to  eter- 


nal salvation,  but  to  the  choice  of  Jacob 
with  his  descendants  as  his  chosen 
people.  The  account  in  Genesis  (25 :  23) 
and  the  quotation  in  the  thirteenth 
verse  of  this  chapter,  show  that  the  de- 
scendants from  the  two  brothers  were 
especially  intended,  and  that  thus  the 
choice  affected  all  their  posterity.  Paul 
is  treating  of  God's  choice  or  election 
in  its  widest  and  most  absolute  respects. 

12.  It  was  said  unto  her,  The 
elder  shall  serve  the  younger- 
quoted  from  the  Septuagint  from  Gen. 
25  :  23.  In  this  verse  two  nations" 
and  "two peoples"  are  spoken  of,  and 
it  is  added,  "One  people  will  be 
stronger  than  the  other  people;  and 
the  elder  will  serve  the  younger."  In 
the  personal  history  of  these  two  broth- 
ers, Esau's  privileges,  interest,  and 
birthright,  were  subjected  to  Jacob.  In 
the  history  of  their  descendants  it  was 
frequently  literally  fulfilled.  Thus 
David  subdued  the  Edomites  (2Sam. 
8 :  14) ,   and    subsequent    conquests    are 

mentioned       (2  Kings  8:21;    U  :  7;    22,   etc.). 

Finally  they  were  conquered  by  John 
Hyrcanus  and  incorporated  into  the 
Jewish  nation  ("Jos.  Antiq."  XIII., 
9,1). 

13.  And  with  this  accords  the  word 
of  the  prophet :  As  it  is  written,  in 
Mai.  1 :  23  ;  Jacob  have,  etc. — rather, 
Jacob  I  loved,  but  Esau  I  hated.  Paul 
is  very  concise,  but  his  readers  were 
doubtless  fiimiliarwith  the  prophecy  of 
]Malachi  and  the  history  of  P^sau.  More 
fully  the  passage  reads : ' '  Jacob  I  loved  ; 
but  Esau  I  hated  and  made  his  moun- 
tains a  desolation,  and  gave  his  heritage 
to  the  jackals  of  the  wilderness."  Paul 
appears  to  quote  this  to  show  that  the 
Divine  purpose  quoted  in  ver.  12  had 
actually  been  carried  out.  Some,  how- 
ever, refer  the  words  to  God's  original 
purpose  respecting  the  brothers,  giving 
Jacob  the  preference,  allotting  to  him  a 


120 


KOMANS 


[Ch.  IX. 


11  What  shall  we  say  then?  »7s  there 
unrighteousness  with  God?    God  for- 

15  bid.  For  lie  saith  to  Moses,  I  will 
have  mercy  on  whom  I  will  have 
mercy,  and*  I  will  have  compassion  on 

16  whoni  I  will  have  compassion.  So 
then  '•  it  is  not  of  him  that  willeth,  nor 
of  him  that  runneth,  but  of  God  that 

17  showeth  mercy.  For  the  Scripture 
saith  unto  Pharaoh,  Even  for  this 
same  purpose  have  I  raised  thee  up, 


14  What  then  shall  we  say  ?  Is  there  un- 
righteousness with  God?    Far  be  it! 

15  For  he  says  to  Moses,  I  will  have 
mercy  on  whomsoever  I  have  mercy, 
and  1  will  have  compassion  on  whom- 

IG  soever  I  have  compassion.  So  then 
it  is  not  of  him  who  nills,  nor  of 
him  who  runs,   but  of  (iod  who  has 

17  mercy.  For  the  Scripture  says  to 
Pharaoh,  For  this  very  purpose  did  I 
raise  thee  up,  that  1  m'ight  show  forth 


a  See  refs.  Gen.  18  :  25. 


b  Johu  1  :  12,  13 ;  1  Cor.  1  :  26-31 ;  Heb.  12  :  17 


goodly  land,  and  barren  mountains  to 
Esau.  Thus  he  treated  one  with  ten- 
derness and  affection,  and  the  other  with 
severity.  The  word  hate  when  used  in 
contrast  to  love  sometimes  means  not 
positive  hatred,   but  less  love,  or  the 

absence  of  love.      (See  Gen.  29  :  30,  33.)     But 

there  is  really  no  need  of  this  explana- 
tion here,  since  Malachi  (i  =  *)  says, 
"The  people  against  whom  the  Lord 
hath  indignation  forever. ' '  God's  indig- 
nation does  not  partake  of  the  unholy, 
passionate  anger  of  man,  but  of  righteous 
opposition  to  sin.  Thus  far  Paul  has 
shown  that  the  right  to  be  the  children 
of  promise  depends  not  on  mere  natural 
descent  from  Abraham,  nor  upon  any 
works  of  our  own,  but  absolutely  upon 
the  good  pleasure  and  free  favor  of 
God. 

14-18.  Paul  proceeds  to  show  that 
so  far  from  there  being  any  injustice  in 
God's  dealings  with  men,  according  to 
his  own  purpose,  that  these  deal- 
ings WERE  DESIGNED  FOR  WISE  AND 
MERCiFiL  ENDS.  Tliis  is  illustrated  by 
the  case  of  Pharaoh. 

14,  What  shall  we  say  then  ? 
What  shall  we  infer?  Is  there  un- 
righteousness w^ith  God.  Away 
the  thouyht.  The  question  is  gen- 
eral, referring  not  merely  to  the  case 
of  Jacob  and  Esau,  but  to  the  gen- 
eral principle  of  God's  government 
which  it  ilhustrated.  The  Jew,  the 
( 'liristian,  and  every  believer  in  the  Old 
Testament,  would  alike  liold  that  God 
is  supremely  righteous  (I's.  92 :  15). 

15.  I'or — to  confirm  and  illustrate 
tlie  negative  answer  which  he  had  just 
given  ill  the  preceding  verse.  He 
saith  to  Moses,  whose  name  would 
add  emphasis,  and  whose  writings  were 
to  be  received  as  of  unquestioned  au- 
thority. To  Paul  God's  word  was 
final.  The  quotation  is  from  Exod.  3.'} : 
19,  in  the  words  of  the  Septuagint  ver- 


sion. More  exactly  translated :  I  Will 
have  mercy  on  whom  /  have  mercy 
and  I  will  have  compassion  on 
whom  I  have  conqmssion.  In  this, 
God  declares  that  he  has  the  absolute 
right  of  choice  in  the  exercise  of  his 
mercy  and  compassion.  Both  mercy 
and  compassion  have  reference  to  the 
exercise  of  sympathy  and  favor  toward 
the  miserable  and  wretched,  but  the 
latter  is  the  stronger  term,  a  bewailing 
sympathy,  suited  to  exclamation  and 
tears.  Read  the  whole  account  in  Exod. 
33  :  17-23  and  34  :  5-10.  Notice  that  in 
this  verse  God  is  speaking  of  the  exer- 
cise of  his  mercy.  He  is  perfectly  free 
from  obligation  to  any  one  in  choosing 
the  objects  of  his  mercy. 

16,  So  then  it  is  evident  from  the 
declaration  of  God  himself  that  it  is 
not  of  him  that  willeth  (John  1 :  13), 
nor  of  him  that  runneth,  it  is  not 
of  any  act  of  the  human  Mill  however 
strong,  nor  of  any  personal  effort  how- 
ever great  (the  figure  is  derived  from 
the  race),  but  of  God  that  showeth 
mercy.  God's  mercy  and  grace  are 
prominent  in  the  apostle's  mind.  (Comp. 
Phil.  2:13.)  Euiiiiing  in  the  footrace 
Mas  a  favorite  figure  Mith  Paul  (1  cor. 9  : 

24-26 ;  Gal.  2  :  2  ;  5  :  7  ;  Phil.  2  :  16) , 

17,  In  this  verse  the  apostle  in- 
stances the  case  of  Pharaoh,  upon 
whom,  according  to  the  principle  of 
ver.  1.5,  God  did  not  exercise  mercy, 
but  left  him  to  his  omii  Micked  Mays, 
and  gave  him  up  to  hardness  of  heart. 
The  Scripture — that  is,  God  through 
the  Scripture,  recognizing  God  as  its 
author.  (Comp.  Gai.  3  : 8, 22.)  Pharaoh, 
in  the  very  time  of  Moses,  and  a  promi- 
nent representative  case.  The  quota- 
tion is  from  Exod.  9  :  16,  folloM'ing  the 
Septuagint,  except  in  the  first  cjause. 
Kven  for  this  same  purpose,  for 
this  very  end  in  vicir,  I  raised  thee 
up.    The  exact  meaning  is  much  dis- 


Ch.  IX.] 


ROMANS 


121 


that  I  might  show  my  power  in  thee, 
and  that  my  name  might  be  declared 
18  throughout  "all  the  earth.  Therefore 
hath  he  mercy  on  whom  he  will  have 
mercy,  and  whom  he  will  « he  hard- 
eneth. 


my  power  in  thee,  and  that  my  name 

might  be  announced  in  all  the  earth. 

IS  So  then,  on  whom    he   will   he   has 

mercy,  and  whom  he  will  he  hardens. 


c  See  refs.  Exod.  4  :  21. 


puted.  The  Hebrew  is:  "  I  made  thee 
to  stand,"  which  the  Septuagint  trans- 
lates," Thou  wast  preserved,"  or  "  main- 
tained." Since  God  said  this  after  the 
sixth  plague,  he  may  mean  that  Phar- 
aoh had  been  kept  in  his  position  as  an 
illustrious  man  and  king  thus  far.  But 
this  hardly  comes  up  to  the  full  mean- 
ing of  the  Hebrew.  Some  translate  the 
Greek  as  given  by  Paul,  roused  thce^  up 
— that  is,  to  resistance,  referring  to  the 
effect  of  God's  dealings  upon  the  heart 
of  the  wicked  monarch.  It  is  said  that 
Paul  draws  from  ver.  17  what  he  says 
in  ver.  18,  and  therefore  rouse  thee  up 
in  its  efiect  must  be  nearly  synonymous 
with  hardeneth.  It  is  an  objection  to 
this  interpretation  that  it  is  too  far  re- 
moved from  the  natural  meaning  of  the 
Hebrew,  made  thee  to  stand.  The  more 
natural  meaning  of  the  Greek  is,  / 
raised  thee  up,  either,  brought  thee  into 
existence,  or  raised  thee  up  to  a  public 
position  as  a  king,  or  including  both 
ideas.  This  latter,  however,  seems  too 
strong  for  the  Hebrew.  The  general 
idea,  "  I  have  raised  thee  up  as  a  man,  | 
and  a  king  to  thy  present  position,  j 
seems  better  to  accord  with  all  the  ! 
circumstances  of  the  case.  Almost  to 
the  same  effect.  Dr.  Arnold  ("Am. 
Com."),  extending  this  idea  a  little, 
says :  "  '  I  have  given  thee  thy  place  in 
history ',  as  the  verb  is  used  in  Matt.  11  : 
11 ;  24  :  11 :  John  7  :  52,  etc.  This  gen- 
eral sense  alone  suits  the  context  and 
the  apostle's  argument."  That  I 
might  show  forth  my  power  in 
thee,  in  thy  overthrow,  and  that  my 
name,  in  consequence  of  my  righteous 
judgments  upon  thee,  might  be  de- 
clared, pi(5/?sAc(Z  abroad  in  all  the 
earth,  through  all  time  and  unto  most 
distant  places.  This  was  in  accordance 
with  his  own  will,  but  for  wise  and 
beneficent  ends.  Thereby  his  name  was 
glorified  and  his  holy  and  righteous 
character  was  made  known. 

18.  Therefore — a  conclusion  from 
the  last  verse  and  also  from  ver.  14-17, 
hath  he  mercy  on  whom  he  will, 


and  whom  he  will  he  hardeneth. 

In  the  Mosaic  account  the  two  sides  of 
this  hardening  are  presented  :  (1)  Pha- 
raoh's agency  in  producing  it  (exoci.  s  : 
15,32;  9  :34);  (2)  God's  agcucy  in  effect- 
ing   it     (Exod.  4  :  21 ;    7:3;    9  :  12  ;    10  :  20,  27  ; 

11 :  10).  Everywhere  in  the  New  Testa- 
ment the  word  translated  harden  is 
used  in  a  moral  sense  to  render  obsti- 
nate or  stubborn  in  impenitence  (Acts  19  : 

9;  Heb.  3  :  13,  etc.).       But    iu    what   SCUSC   is 

it  said  that  God  hardened  Pharaoh's 
heart  ?  ( 1 )  God  is  said  sometimes  to  do 
that  which  he  permits.  Thus  God  is 
said  to  have  moved  David  to  number 
Israel  (2  sam.  24 : 1),  when  he  permitted 
Satan  to  move  David  to  do  it  (ichron. 
21 : 1);  (2)  God  gives  over  men  to  their 
own  ways,  to  hardness  and  impenitence 
of  heart  (1 :  24, 28 ;  2  Thess.  2 :  11) ;  (3)  God 
is  said  to  do  that  which  indirectly  and 
incidentally  results  from  his  agency. 
Thus  in  Isa.  6  :  10  the  prophet  is  com- 
manded to  make  the  heart  of  this  people 
fat  and  their  ears  heavy,  etc.,  which 
would  be  the  indirect  and  incidental 
result  of  his  preaching.  It  is  possible 
that  the  last  two  may  have  been  united 
in  Pharaoh's  case.  He  was  not  obliged 
to  sin ;  but  in  the  judgments  upon  him 
for  his  cruelty  and  impiety,  he  appears 
like  one  given  over  to  a  delusion,  and 
w^hat  would  have  influenced  aright  a 
well-constituted  mind,  led  him  to 
greater  wickedness,  God  exercised  to- 
ward him  great  forbearance  (ver.  22) ^ 
but  this  only  helped  him  forward  in 

his    wicked    course.       (Comp.  2  :  2,  4;  2Peter 

3  : 4, 9, 15, 16. )  If  any  one  thinks  that  the 
language  demands  more  than  the  above, 
then  it  is  possible  that  in  his  case  God 
took  away  supernaturally  his  fear  of 
consequences,  and  thus  he  was  left  free 
to  act  out  his  own  evil  inclinations 
without  restraint  or  dread  of  punish- 
ment. The  moral  character  of  his  ac- 
tions would  not  be  changed,  and  the 
strong  expression  and  Pharaoh's  blind- 
ness to  consequences,  are  both  account- 
ed for.  "  Whatever  difiiculty  there 
lies  in  the  assertion,  that  God  hardeneth 


122 


ROMANS 


[Ch.  IX. 


19  Thou  wilt  say  then  unto  me,  Why 
doth    he    yet    hnd    fault  ?    For  <i  who 

hath  resisted  his  will  ? 

20  Nay  but,  O  man,  i^who  art  thou  that 
repliest  against  God  ?  *■  Shall  the  thing 
formed  say  to  him  that  formed  it,  Why 

21  hast  thou  made  me  thus  ?  Hath  not  the 
e  potter  power  over  the  clay,  of  the  same 
lump  to  make  •>  one  vessel  unto  honour, 

22  and  another  unto  dishonour  ?  What  if 


19  Thou  wilt  say  then  to  me,  Why  then 
does  he  still  lind  fault?    For  who  re- 

20  sists  his  will?  Kay  but,  O  man,  who 
art  thou  tliat  repliest  against  God? 
fcfhall  the  thing  formed  say  to  him  who 
formed  it.  Why  ditlst  thou  make  me 

21  thus?  Has  not  the  potter  a  right  over 
the  clay,  out  of  the  same  lump  to 
make  one  part  a  vessel  unto  honor. 

22  and    another     unto     dishonor?    And 


d  Job  23  :  13  ;  Dan.  4  :  35. 


e  Job  33  :  13  ;  36  :  23.       /  See  refs.  Isa.  64  :8. 
h  Jer.  22  :  28 ;  Acts  9  :  15  ;  2  Tim.  2  :  20. 


g  Prov.  16  :  4 ;  Jer.  18  :  6. 


whom  he  will,  lies  also  in  the  daily 
course  of  his  providence,  in  which  we 
see  this  hardening  process  going  on  in 
the  case  of  the  prosperous  ungodly 
man"  (Alford). 
19-29.    Man  not  competent  to 

CALL    in   question  GOD'S  DEALINGS. 

God's  eight  and"  prerogative  as 
Creator  exercised  in  such  a  man- 
ner AS  TO  display  his  JUSTICE  AND 
HIS  MERCY.  And  THIS  ACCORDS 
WITH   PROPHECY. 

19.  In  view  of  the  statement  of 
ver.  18,  Paul  presents  an  objection 
which  he  must  have  met  in  his  own  ex- 
perience and  which  has  been  common 
with  the  unrenewed  in  every  age. 
Thou  wilt  say  then  unto  me, 
from  the  low  plane  of  human  reason, 
Why  doth  he  sti/l  find  fault,  and 
blame  me  as  responsible,  when  he  con- 
trols all  things  according  to  his  own 
will  ?  The  question  implies  that  there 
is  no  reason  for  finding  fault.  For 
Avho  hath  resisted,  n'ho  irithstands 
his  will  or  purpose f  The  Jew  was 
accustomed  to  regard  all  Jews  elect, 
and  all  non-Jews  substantially  non- 
elect  and  reprobate.  The  idea  that  the 
Jews  were  largely  passed  over  and  that 
the  true  Israel  was  largely  from  among 
Gentiles  aroused  his  rebellious  nature 
against  God,  and  even  the  Cliristian 
Jew  found  it  difficult  to  adju.st  his 
thoughts  and  emotions  to  the  idea  of 
God's  supreme  and  absolute  right  to 
select  Gentiles  ratlier  than  Jews  as  mem- 
bers of  his  kingdom.  It  often  must 
have  produced  a  severe  struggle,  and 
aroused  tlie  old  nature. 

20.  Nay— If7/o  then  art  thou,  for- 
sooth— an  expression  of  some  .severity 
and  rebuke,  iind  perhaps  of  contempt. 
O  man,  O  htnnan  heinq,  weak,  insig- 
nificant, and  ignorant,  that  thou  re- 
pliest a§^ainst  (^od,  acting  like  a 
judge,  questioning,  tlisputing  with  him. 


the  All  Wise,  the  Almighty,  and  the 
Holy  One.  Unbecoming,  incapable, 
and  arrogant.  ( Comp.  Job  38 :  i,  2 ;  40  : 1-5 ; 
42:1-6.)  Shall  the  thing  formed,  or 
molded,  say  to  him  that  formed,  or 
molded  it,  Why  didst  thou  make  me 
thus?  The  language  .of  Isa.  29  :  16 
and  45  :  9  used  in  part.  The  form  of 
the  question  demands  a  negative 
answer — By  no  means — Not  to  a  human 
molder,  much  less  to  the  Di\4ne  Molder. 
The  very  thought  is  absurd.  The  con- 
ception here  is  not  so  much  the  creat- 
ing as  the  forming,  shaping,  arranging, 
and  adjusting,  that  already  created. 
It  is  however  the  Creator  who  is  doing 
this.  The  creature  is  not  in  the  posi- 
tion to  judge  his  Maker,  or  question  his 
wisdom  or  his  right  to  do  as  he  pleases. 
21.  Hath  not  the  potter  power, 
or  a  right,  to  decide  over  the  clay  of 
the  same  lump,  or  moss,  mixed  with 
water  and  kneaded,  to  make  one 
vessel  unto  honor,  to  be  put  to  that 
use,  and  another  unto  dishonor, 
for  an  ignoble  use.  ( Comp.  2  Tim.  2 :  20 ; 
1  Cor.  12:23.)  Thcrc  sceius  a  free  refer- 
ence to  Jer.  18  :  4-6.  Such  familiar  al- 
lusions and  comparisons  from  the  Old 
Testament  would  come  with  special 
force  to  believing  Jewish  readers.  In 
the  application  of  this  question  to  our 
race,  the  lump  would  represent  the 
mass  of  sinful  men,  who  had  no  claim 
to  be  made  vessels  unto  honor.  The 
main  thought,  here,  however,  is,  that 
God,  the  Maker,  has  the  absolute  right 
to  act  his  own  ])lcasure  in  the  formation 
and  government  of  his  creatures.  And 
accordingly,  while  he  does  not  make 
them  evil,  he  nuiy  exercise  sovereign 
grace,  as  their  Creator,  in  choosing 
some  from  among  sinful  men  for  a 
nolder  use,  while  he  may  employ  others 
(litlen'utly ;  but  in  either  case  he  is 
under  no  obligation  to  give  account  to 
anv  of  his  creatures. 


Ch.  IX.] 


ROMANS 


123 


God,  willing  to  show  his  wrath,  and  to 
make  his  power  known,  'endured  with 
much    longsuffering    the    vessels   of 

23  wrath  ^  fitted  to  destruction  ;  and  that 
he  might  make  known  i  the  riches  of 
his  glory  on  the  vessels  x)f  mercy, 
which  he  had  "^  afore  prepared  unto 

24  glory,  even  us,  °  whom  he  hath  called, 
o  not  of  the  Jews  only,  but  also  p  of  the 
Gentiles? 


what  if  God,  willing  to  show  forth  his 
wrath,  and  to  make  known  his  power, 
endured  in  much  long-suffering  ves- 

23  sels  of  wrath  fitted  for  perdition ;  and 
that  he  might  make  known  the  riches 
of  his  glory  on  vessels  of  mercy, 
which  he  before  prepared  for  glory ; 

24  whom  he  also  called,  even  us,  not 
from  Jews  only,  but  also  from  Gentiles  ? 


i  Num.  14  :  11,  18  ;  1  Peter  3  :  20.        kl  Peter  2:8;  Jude  4.        12:4;  Col.  1  :  27.        ml  Thess.  5  :  9. 
n  8  :  28-30  ;  1  Cor.  1:9.  o  Eph.  2  :  11-18.  p  Ps.  22  :  27. 


22.  Having  rebuked  the  spirit  of 
the  objector  in  ver.  19,  and  shown  the 
right  of  the  maker  in  forming  the 
thing  made,  the  apostle  now  proceeds 
to  apply  the  principle  to  God  in  his 
prerogative  as  Creator,  in  forming  and 
governing  all  things.  And  what  will 
any  created  being  have  to  say,  if  God 
willing,  choosing  to  show  forth  his 
wrath  and  to  make  known  his 
power,  that  ivhich  was  possible  on  his 
part,  that  is,  to  exhibit  his  displeasure 
against  sin  and  his  power  to  punish  it, 
endured  with  much  long-suffer- 
ing vessels  of  wrath  fitted  for 
destruction,  ready  to  enter  into  utter 
ruin  (Phil.  3  :  19).  Notice,  (1)  Tliat 
while  the  right  of  God  as  Creator  and 
Judge  is  absolute,  he  exercises  this 
right  with  long- suffering.  (2)  That 
the  rvill  and  the  poiver  to  maintain 
right  are  two  grand  essentials  of  a 
moral  government.  (3)  That  the  long- 
suffering  and  the  displeasure  are  both 
exercised  toward  vessels  of  wrath,  those 
already  connected  with  the  Divine 
wrath  and  fallen  under  it.  (4)  It  is 
not  said  of  the  vessels  of  wrath,  as  of 
those  of  mercy,  that  they  were  "  afore 
prepared"  (ver.  23),  but  merely  ,^/;^ecZ, 
that  is,  prepared  by  obstinate  persever- 
ance in  unbelief  for  destruction  or  per- 
dition. Some  take  the  verb  in  the 
middle  voice  and  translate  fitting  them- 
selves for  destruction.  But  the  mean- 
ing is  essentially  the  same  in  either 
rendering.  It  could  hardly  be  said 
tliat  God  endures  with  much  long-suf- 
fering what  he  himself  has  prepared. 
The  reader  might  be  reminded  of  the 
case  of  Pharaoh  (ver.  17),  but  the  imme- 
diate reference  was  to  the  unbelieving 
Jews. 

23.  And  that  he  might.  Some- 
thing needs  to  be  mentally  supplied, 
such  as,  "What  if  he  did  this?"  or 
"  What  if  hie  endured  ?  "  in  order  that 


he  might  make  known  the  riches, 

etc.  The  idea  of  the  patience  of  God 
seems  connected  with  both  the  vessels 
of  wrath  and  of  mercy.  "The  instant 
destruction  of  the  vessels  of  ivrath  (in 
this  case  the  unbelieving  Jews)  would 
have  been  perfectly  just;  but  God  en- 
dured them  with  long-suffering  (thus 
tempering  his  justice  with  kindness) 
both  the  aim  and  the  result  of  this 
being  the  more  striking  display  (by 
the  contrast)  of  the  greatness  of  his 
grace  toward  the  vessels  of  mercy" 
(Winer's  Gram.,  p.  570).  The 
riches,  or  tvealth,  of  his  glory,  of 
his  goodness,  grace,  mercy,  wisdom,  and 
power,  displayed  and  bestowed  upon 
vessels  of  /m^/ti/  (Eph.  i:6).  "  Of  mercy 
(ver.  15, 16, 18, 25)^  wMch  assumes  the  for- 
mer misery  of  the  vessels  "  (Bengel). 
Which  he  had  afore,  or  ivhich  he 
before  prepared  for  glory,  by  the  di- 
vine process  given  in  8  :  29,  30,  and 
according  to  the  arrangements  of  his 
providence  and  grace.  In  thus  pre- 
senting God  as  acting  according  to  his 
own  will,  it  is  nowhere  implied  that  he 
acts  arbitrarily  and  without  reasons. 
Read  Jer.  18  :  1-12  as  a  sidelight  upon 
this  passage. 

24.  A  continuation  and  expansion 
of  the  last  part  of  the  preceding  verse. 
Even  us,  etc. — better,  IFAom — "the 
vessels  of  mercy,"  he  also  called,  even 
us,  not  from  Jeivs  only  but  also  from 
Gentiles.  The  two  classes  are  kept 
prominent  here  and  throughout  the 
Epistle — Jews  and  Gentiles;  and  also 
God's  plans  and  dealings  with  them, 
especially  in  this  and  the  two  following 
chapters.  The  Jews  are  being  passed 
over,  and  the  Gentiles  are  being  called  ; 
but  the  heirs  of  promise,  the  vessels  of 
mercy,  are  not  confined  to  national 
lines.  The  object  of  God's  long-suffer- 
ing now  appears.  He  might  have  cast 
off  the  unbelieving  Jews  forever,  but 


124 


ROMANS 


[Ch.  IX. 


25  As  he  saith  also  in  Osee,  1 1  will  call 
them  my  people,  which  were  not  my 
people ;  and  lier  beloved,  which  was 

26  not  beloved.  And  it  shall  come  to  pass, 
that  in  the  place  where  it  was  said  unto 
them.  Ye  are  not  my  people ;  there 
shall  they  be  called  the  children  of  the 
living  G()d. 

27  Esaias  also  crieth  concerning  Israel, 
Though  the  number  of  the  children  of 
Israel  be  as  the  sand  of  the  sea,  ^  a 

28  remnant  shall  be  saved :  for  he  will 
tinish  the  work,  and  cut  it  short  in 
righteousness :  because  a  short  work 
wull  the  Lord  make  upon  the  earth. 

29  And  as  Esaias  said  before,  Except  the 


25  As  he  says  also,  in  Hasea, 

I  will  "call  that  my  people,  which 
was  not  my  people  ; 

And  her  beloved,  who  was  not  be- 
loved. 

26  And  it  shall  be,  that  in  the  place 
where  it  was  said  to  them,  Ye  are  not 
my  people,  there  Avill  they  be  called, 

27  Sons  of  the  living  God.  And  Isaiah 
cries  concerning  Israel, 

If  the  number  of  the  sons  of  Israel 

be  as  the  sand  of  the  sea, 
It  is  the  remnant  that  will  be  saved ; 

28  For  the  Lord  will  do  a  work  on  the 

earth, 
Finishing  it  and  cutting  it  short. 

29  And  as  Isaiah  has  said  before, 


q  1  Peter  2  :  10. 


he  spared  them  that  the  subjects  of  his 
grace  might  be  brought  to  the  acknowl- 
edgment of  the  truth  through  the  ap- 
pointed means.       (  Comp.  2  Peter  3:9.) 

25.  That  God  has  exercised  his  own 
divine  and  absolute  right  of  choice  is 
shown  by  quotations  from  the  Old  Tes- 
tament: (1)  In  regard  to  Gentiles  (ver. 
25.26).  (2)  In  regard  to  Israel  (ver. 27- 
29).  As  he  saith  also  in  Osee — 
the  Greek  for  the  Hebrew  Hosea. 
The  apostle  gives  the  general  sense,  not 
the  form  of  the  Hebrew  (Hosca  2 :  23),  I 
will  call,  the  one,  my  people  which 
was  not  my  people ;  and  her  be- 
loved, tcho  was  not  beloved.  The 
primary  reference  is  to  the  bringing 
back  of  the  ten  apostate  tribes  to  alle- 
giance to  God.  But  the  words  illus- 
trate a  principle,  and  thus  have  a  wider 
application.  God's  receiving  Gentile 
sinners  is  in  accordance  with  what  he 
had  in  the  past  declared  to  be  his  mode 
of  procedure.  Compare  the  same  text 
quoted  in  1  Peter  2  :  10,  which  is  an 
important  parallel  passage. 

26.  Another  quotation  to  the  same 
effect  from  Hosea  1  :  10,  given  almost 
exactly  from  the  Septuagint.  And 
it  shall  be,  that  in  the  place — 
whether  in  the  temple,  in  Palestine,  or 
wherever  it  may  be — where  it  was 
said  unto  them,  etc.  By  analogy 
and  imy)lication  Gentiles  are  included 
in  this  Old  Testament  prophecy.    ( Comp. 

Eph.  2  :  11,  19-22.) 

27.  Esaias  also,  etc.  Rather, 
And  Isaiah  crieth  aloud  concerning 
Israel.  Paul  proceeds  to  confirm 
wliat  he  had  said  and  implied  in  ver. 
24,  in  regard  to  the  Jews.  Wliile  they 
would  be  largely  pas.sed    over,   some 


would  be  saved.  The  quotation  is  from 
Isa.  10  :  22,  23,  nearly  as  in  the  Septua- 
gint, giving  the  general  sense  of  the 
passage,  which  is  peculiarly  difficult  in 
the  Hebrew.  Though — better,  If— 
the  number  of  the  children  of 
Israel  be  as  the  sand  of  the  sea, 
it  is  the  remnant  only  that  shall  be 
saved.  The  apostle  does  not  say,  nor 
does  he  mean,  that  these  words,  pri- 
marily referred  to  the  particular  case 
he  had  in  hand,  but  he  uses  them  to 
illustrate  a  principle,  which  if  appli- 
cable in  one  case  would  be  applicable 
in  this  analogous  case.  Shall  be 
saved — in  Hebrew  shall  return.  The 
return  is  to  God  by  repentance  (is»- 
i0:2i)j  which  results  in  salvation  (Acta 

2:37). 

28.  The  quotation  is  continued,  de- 
claring that  what  was  predicted  would 
be  certainly  and  speedily  executed. 
For  he  will  finish  the  work,  etc. 
The  readings  of  manuscripts  vary  much 
here.  The  most  approved  is :  The 
Lord  n'ill  execute  his  ivord  upon  the 
earth,  finishing  if  and  emitting  it  short. 
He  would  bring  the  work  to  which  his 
word  referred  to  an  end,  and  hasten  it 
to  a  conclusion.  Paul  brings  out  the 
point  of  the  Hebrew  sufficiently  and 
fairly  for  his  purpose.  The  Lord  will 
execute  summary  judgments  on  Israel, 
leaving  only  a  remnant  saved  through 
mercy.  So  a  remnant  will  now  be 
saved  through  the  same  mercy. 

29.  A  further  confirmation  from 
prophecy  regarding  the  remnant  only 
that  shoidd  be  saved.  And,  the  small 
number  of  Jewi.sh  believers  fulfills 
another  prediction,  as  Isaiah  said 
before,    earlier    than    the    one   just 


Ch.  IX.] 


ROMANS 


125 


Lord  of  Sabaoth  had  left  us  a  seed, 
0  we  had  been  as  Sodoma,  and  been 
made  like  unto  Gomorrah. 

The  Jews  rejected  for  unbelief;  faith  indis- 
pensable to  salvation. 

30  WHAT  shall  we  say  then?  ^That 
the  Gentiles,  which  followed  not  after 
righteousness,  have  attained  to  right- 
eousness,   "even    the     righteousness 

31  which  is  of  faith :  but  Israel,  ^  which 
followed  after  the  law  of  righteous- 
ness, hath  not  attained  to  the  law  of 

32  righteousness.  Wherefore?  y Because 
they  sought  it  not  by  faith,  but  as  it  were 
by  the  works  of  the  law.    For  *they 


If  the  Lord  of  Sabaoth  had  not  left 

us  a  seed. 
We  should  have  become  as  Sodom, 
And  been  made  like  to  Gomorrah. 

30  What  then  shall  we  say  ?  That  Gen- 
tiles, who  were  not  following  after 
righteousness,  obtained  righteousnass, 
but  righteousness  which  is  of    faith ; 

31  but  Israel,  following  after  a  law  of 
righteousness,  did  not  arrive  at  [such] 

32  a  law.  Wherefore?  Because  [they 
sought  it]  not  by  faith,  but  as  if  it  were 
by    works    of    law.    They    stumbled 


«  Isa.  13  :  19 ;  Jer.  50  :  40.         « 1  :  18-32  :  10  :  20.        m  1  :  17  ;  Phil.  3:9.        1 10  :  2 ;  11  :  7. 
y  4  :  16 ;  10  :  3.  z  Luke  2  :  34 ;  1  Cor.  1  :  23. 


quoted.  This  is  from  Isa.  1  :  9,  and 
quoted  exactly  from  the  Septuagiiit. 
Except  the  Lord  of  Sabaoth  {of 
Hosts,  or  Armies,  as  often  in  the  Old 
Testament)  had  left  us  a  seed  (the 
Hebrew  equivalent  is,  "a  small  rem- 
nant"), we  had  become  as  Sodom, 
and  had  been  made  like  unto  Go- 
morrah. The  prophet  describes  the 
temporal  calamity  then  endured  by  the 
people,  which  would  have  resulted  in 
their  total  destruction  had  it  not  been 
for  God's  sparing  mercy.  They  were 
indeed  representatives  and  types  of  the 
spiritual  future.  The  fact  that  tliey 
were  Jews  did  not  then  save  them, 
neither  would  it  now.  Notice  through 
all  the  argument  of  this  chapter  how 
the  mercy,  long-suifering,  and  patient 
endurance  of  God  are  kept  prominent 

(ver.  6.  15,  16,  18,  22,  24,  25,  etc.).        Had    itnot 

been  for  Divine  love,  all,  both  Jews  and 
Gentiles,  would  have  been  lost, 

30-33.  Conclusion  of  the  discussion 
of  the  chapter.  The  passing  over  of 
Israel,  though  comprehended  in 
THE  Divine  purpose,  was  through 
their  own  fault.  How  Gentiles  at- 
tained unto  righteousness.  The  reason 
of  Israel's  failure. 

30.  What  shall  we  say  then  to 
this  ?  What  conclusion  shall  we  draw 
from  this  argument?  The  result  was 
not  such  as  either  Jew  or  Gentile  would 
have  expected.  But  Paul  answers  in 
the  light  of  the  whole  preceding  discus- 
sion, and  of  the  righteousness  through 
faith  which  he  had  developed.  We  say 
then.  That  the  Gentiles,  better, 
That  Gentiles,  that  portion  of  them 
that  had  believed  on  Christ,  vho  fol- 
lowed  not  after  righteousness, 


I  having  no  revelation   to  hold  up  this 

[  object  for  their    attainment,   obtained 

I  righteousness,  not  of  works  as  man 
might  expect,  but  righteous7iess  which 
is  of  faith,  the  true  righteousness. 
The  figure  of  the  race-course  and  ob- 
taining the  prize  is  used.  Gentiles, 
though  they  ran  not  after  righteousness, 
yet  obtained  righteousness  at  the  goal 
of  the  race-course,  but  not  of  works,  or 

]  merits  of  their  own,  but  through  faith, 

i  as  a  result  from  faith. 

I  31.  But  Israel,  the  greater  part 
of  the  nation,  tvho  followed  after  a 
law^   of  _  righteousness,  this    being 

1  their  object  in  observing  the  Mosaic 
law,  and  its  perfect  observance  would 
have  secured  righteousness  (Luke  lo  :  28), 
did  not  arrive  at  that  /aw,  or  at  such  a 
lau\  They  did  not  attain  their  object, 
the  law  did  not  prove  to  be  a  law  of 
righteousness  to  them  ;  they  did  not  at- 
tain to  that  principle  of  holy  life  which 
would  insure  their  acceptance  with 
God.  The  last  righteousness  is  not 
found  in  the  best  manuscripts ;  but  it  is 
clearly  understood. 

32.  Wherefore  this  failure  on  Is- 
rael's part  ?  This  was  the  special  ques- 
tion that  now  needed  solving.  He  had 
suggested  the  answer  regarding  Gen- 
tiles. God  had  called  them  (ver.  23, 24), 
and  they  had  attained  it  through  faith 
(ver.  31).  But  why  did  Israel  fail,  when 
Gentiles  succeeded?  Because  they 
sought  it  not  by  faith,  but  as  it 
were,  better,  biit  as  being  from  works 
of  law,  as  though  righteousness  were  to 
be  attained  in  that  way.  "  'As '  suggests 
that  such  a  pursuit  was  only  a  vain 
imagination"  (BoiSE).  According  to 
many  critics,  of  the   law  should  be 


126 


ROJVIANS 


[Ch.  IX. 


33  stumbled  at  that  stumblingstone ;  as 
it  is  written,  Behold,  I  lay  in  Sion  a 
8tumblinj,^stone  and  rock  of  offence  : 
and  a  whosoever  believeth  on  him  shall 
not  be  ashamed. 


33  against  the  stone  of  stumbling ;  as  it 
is  written,  Beliold,  I  lay  in  Zion  a 
stone  of  stumbling,  and  a  rock  of  of- 
fense ;  and  he  that  believes  on  him 
shall  not  be  put  to  shame. 


omitted.  In  either  case  the  meaning 
is  tlie  same.  Tlie  word  law,  if  omitted, 
is  implied,  and  there  is  much  manu- 
script authority  for  it.  For,  is  omit- 
ted by  the  best  authorities.  The 
thought  however  is  implied.  They 
stumbled  at  that  stumbling- 
stone,  better,  against  the  stone  of 
stumhiing,  the  well-known  stone,  fore- 
told in  the  next  verse. 

33.  This  is  a  composite  quotation, 
uniting  two  passages  from  Isaiah  (28 :  le ; 
8 :  14)  and  follows  closely  the  Hebrew\ 
The  Jews  referred  both  quotations  to 
the  Messiah.  The  former  declares,  Be- 
hold I  lay  in  Zion  "  a  stone,  a  tried 
stone,  a  precious  corner  stone  of  a  sure 
foundation."  Instead  of  these  words 
in  quotation  marks,  Paul  substitutes 
from  the  latter  passage,  a  stone  of 
stumbling  and  a  rock  of  offense,  which 
evidently  referred  to  the  Messiah.  Com- 
pare the  same  passages,  quoted  in 
1  Peter  2  :  6,  8.  See  also  Simeon's  allu- 
sion to  Isa.  8  :  14,  15,  in  speaking  of 
Jesus  as  "  set  for  the  falling  and  rising 
of  many  in  Israel"  (i-uko2:34).  Such 
references  in  ancient  prophecy  were 
often  made  in  times  of  calamity  to  the 
Messiah  as  an  encouragement  to  his 
people.  They  showed  that  God  had 
purposes  which  ensured  their  safety. 
They  implied  that  many  woidd  stumble 
and  be  oifended  at  the  Messiah,  and 
perish  ;  but  that  those  who  believed  on 
him  should  not  be  put  to  shame,  but 
would  realize  all  their  hopes.  Shall 
not  be  ashamed — from  the  Septua- 
gint.  The  Hebrew  is  "shall  not  make 
haste,"  that  is,  shall  not  flee  in  terror. 
This  yields  a  secondary  meaning,  shall 
have  no  reason  for  fear  or  shame,  shall 
not  be  confounded.  Thus  while  Paul 
gives  the  reason  of  Israel's  failing  so 
largely  of  the  l>enetits  of  the  Messiah, 
he  indicates  that  it  was  their  own  fault. 
"  He  came  to  his  own  and  his  own  re- 
ceived him  not  "  (J"iin  i  :  n). 

Practical  Remarks. 

1.  Christian  experience  has  to  do  Avith 
the  innermost  depths  of  the  heart,  and  is 


attested  by  conscience  and  the  Spirit  ( ver. 
1  ;  Acts  23  :  1 ;  8  :  10,  2G). 

2.  The  extremes  of  joy  and  sorrow  often 
meet  in  the  Christian's  soul  (ver.  2 ;  8 :  38, 
39;  2  Cor.  2  :  2-4,  12-14). 

3.  It  is  a  distinguishing  mark  of  soul- 
winners  that  they  are  deeply  concerned 
and  often  heavily  burdened  for  the  sal- 
vation of  sinners  (ver,  1-3  ;  Phil.  3  :  18  ; 
Gal.  4  :  19). 

4.  It  is  natural  and  right  that  we  should 
be  anxious  for  the  salvation  of  our  kin- 
dred (ver.  3,  4 ;  10  :  1 ;  Esther  8:6). 

5.  Our  external  relations  to  the  people 
of  God  may  prove  our  ruin  (ver.  4,  5 ;  10  : 
2,3). 

6.  Christ  is  the  God-man  who  is  over  all, 
blessed  forever  (ver.  5 ;  1  :  3,  4 ;  Matt.  28  : 
18;  Johnl  :  1,  18). 

7.  God  knows  no  failure  in  his  promises 
or  his  purposes  (ver.  6 ;  2  Peter  3:9;  Isa. 
55  :  11). 

8.  No  external  circumstances  such  as 
pious  parents,  church  ordinances  and 
privileges,  can  make  us  true  children  of 
God  (ver.  6-8,  4.  15  ;  3  :  9-18  ;  Luke  3:8). 

9.  They  only  who  are  born  of  the  Spirit 
are  the  children  of  promise,  and  hence 
the  true  children  of  God  (ver.  6-9 ;  John 
1  :  13). 

10.  "  Though  children  prior  to  birth  do 
neither  good  nor  evil,  yet  they  may  be 
naturally  depraved.  They  neither  hun- 
ger nor  thirst,  yet  are  hunger  and  thirst 
natural  appetites.  They  exercise  neither 
love  nor  anger,  yet  these  are  natural  pas- 
sions. They  know  probably  neither  joy 
nor  sorrow,  yet  these  are  natural  emo- 
tions "  (HoDGE).  (Ver.  9-11 ;  Gen.  6:5; 
8  :  21 ;  Jer.  17  :  9  ;  Ps.  51  :  3-5  ;  58  :  3,  4). 

11.  God  had  a  plan  in  making  all 
things,  a  purpose  in  arranging  all  events, 
and  an  election  or  selection  of  his  people 
(ver.  11-13  ;  Heb.  3  :  4  ;  1  Thess.  1:4;  Eph. 
3:  11). 

12.  Election  is  according  to  the  fore- 
knowledge of  God.  As  we  cannot  con- 
ceive a  time  when  the  Allwise  God  had 
not  decreed,  nor  when  he  did  not  fore- 


Ch.  X.] 


ROMANS 


127 


know,  we  must  conclude  that  his  decrees 
and  foreknowledge  were  coexistent  and 
coeternal  (ver.  11-13 ;  8  :  29 ;  1  Peter  1:2). 

13.  The  thought  that  there  can  be  any 
unrighteousness  in  God  is  repugnant  to 
a  rightly  constituted  mind  and  cannot  for 
a  moment  be  entertained.  He  is  the  im- 
mutable standard  of  right  and  truth  (ver. 
4;  3  :6;  Gen.  18:25). 

14.  Scriptural  election  is  unconditional 
but  beneficent,  according  to  God's  own 
good  and  absolute  pleasure.  Men  are 
elected  to  salvation  but  not  to  perdition 
(ver.  14-16 ;  Eph.  1 :  11, 12 ;  1  Tim.  2:4.) 

15.  God  is  in  no  sense  the  author  of  sin. 
The  wicked  are  their  own  destroyers.  If 
left  to  their  own  wicked  course  they  have 
no  right  to  complain  (ver.  17-20;  Rev.  15  : 
4;  Hoseal3  :  9). 

16.  God's  glory,  the  manifestation  of 
his  perfections,  is  the  greatest  and  highest 
end  of  all  things  (ver.  17,  22,  23  ;  Rev.  4  : 
11). 

17.  "  It  is  not  optional  with  God  whether 
he  shall  be  wise,  or  great,  or  just,  or  true, 
or  holy ;  but  it  is  optional  with  him 
whether  he  shall  show  mercy  to  sinners 
or  leave  them  to  perish  in  their  sins.  How 
appropriate  then  the  publican's  prayer, 
'  God  be  merciful  to  me,  a  sinner '  "  (Pen- 
dleton) .  (Ver.  17-20 ;  Matt.  20  :  15 ;  2  Tim. 
2: 13;  Luke  18:  13). 

18.  God's  sovereignty  and  man's  free 
agency  must  both  be  accepted  as  the 
teaching  of  Scripture.  We  must  believe 
that  they  are  in  complete  harmony.  The 
free  moral  agency  of  men  and  human  re- 
sponsibility appear  to  be  not  only  a  matter 
of  fact  but  also  a  divine  decree  (ver.  19- 
24 ;  Ps.  110  :  3 ;  Ezek.  18:4,  20-32). 

19.  It  is  because  man  is  ignorant  and 
depraved  that  he  finds  fault  with  his 
Maker  (ver.  19  ;  Job  42  ;  3-6). 

20.  The  doctrine  of  election  appears  as 
a  fact  and  a  principle  of  the  divine  gov- 
ernment in  the  case  of  Israel  (ver.  12-18, 
27-29;    11  :  7). 

21.  In  election  Grod  is  but  carrying  out 
his  own  inherent  right  as  Creator  and 
Former  of  all  things  and  Ruler  of  the 
universe  (ver.  19-24 ;  Dan.  4  :  35). 

22.  God  may  also  exercise  a  personal 
election  in  the  choice  of  individuals  to 
eternal  life  (ver.  24,  27,  29 ;  8  :  28-30 ;  Acts 
13:48). 


23.  Men  as  fallen  intelligent  beings  are 
considered  as  objects  of  election  (ver.  21 ; 
Eph.  2:10). 

24.  Opposition  to  the  doctrine  of  elec- 
tion shows  a  want  of  confidence  in  God 
as  the  moral  governor  of  the  universe  (ver. 
19-21 ;  Ps.  94  :  10). 

25.  How  wonderful  the  patience  of  God 
toward  sinners,  and  how  surprising  their 
abuse  of  it  (ver.  22 ;  2:2-4;  1  Peter  3  :  9, 
15;  2  Peter  2: 1-3). 

26.  God  has  his  own  wise  and  good  rea- 
sons, which  if  known  would  explain 
why  some  are  saved  and  some  are  lost,  the 
ground  of  the  condemnation  of  sinners 
being  always  in  themselves  (ver.  2.5-33 ; 
John  3  :  18,  19). 

27.  In  the  doctrine  of  election  we  catch 
a  glimpse  of  God's  plan  of  working,  of 
the  secret  things  that  belong  to  him  ;  but 
in  other  things  revealed  we  see  plainly 
our  duty  (ver.  30  ;  Dent.  29  :  29). 

28.  The  doctrine  of  election  should  pro- 
duce humility,  submission,  confidence, 
peace,  and  diligence  (ver.  22-33;  Ps.  115  : 
1 ;  2  Peter  1  :  10 ;  Phil.  2  :  12, 13). 

29.  The  doctrine  of  election  should  be 
preached  only  in  love  and  in  great  ten- 
derness (ver.  i,  2,  22,  29 ;  10  : 1 ;  11 :  20,  21 ; 
Luke  19  :  41,  42).  See  "  Homiletic  Uses  of 
the  Doctrine  of  Election,"  Bibliotheca  Sa- 
cra, Jan.,  1893,  pp.  79-92. 

30.  Salvation  does  not  come  to  men  ar- 
bitrarily but  is  obtained  through  faith,  or 
lost  through  unbelief  (ver.  30-32 ;  Mark 
16  :  16). 

31.  Error  and  self-righteousness  often 
prove  a  greater  hindrance  to  salvation 
than  vice  or  crime  (ver.  30-32  ;  Matt.  21  : 
31). 

32.  Christ  becomes  to  every  man  under 
the  gospel  either  a  sure  foundation  or  a 
stone  of  stumbling  (ver.  33  ;  1  Cor.  1  :  23, 
24;  2  Cor.  2:  16). 

33.  The  Christian  will  never  be  disap- 
pointed or  brought  to  shame  through 
Christ  (ver.  33  ;  7  :  25  ;  8  :  37). 

CHAPTER  X. 

In  this  chapter  Paul  views  Israel  as 
unsaved  through  misguided  zeal  and  ig- 
norance, though  the  gospel  is  adapted 
and  designed  for  all,  and  should  be 
preached  to  all.  In  chap.  9  the  passing 
over  Israel  is  viewed  from  the  Divine 


128 


ROMANS 


[Ch.  X. 


10     BRETHREN,  »>  my  heart's  desire  and 
prayer  to  God  for  Israel  is,  that  they 

2  might  Ije  saved.  For  I  bear  them 
record  ^that  they  have  a  zeal  of  God, 
<i  but   not    according    to   knowledge. 

3  For  they  being  ignorant  of  « God's 
righteousness,  and  going  about  to  es- 
tablish their  own  f  righteousness,  have 
not  submitted   themselves   unto   the 

4  righteousness  of  God.    For  s  Christ  is 


10     BRETHREN,  my  heart's  desire  and 

prayer  to  God  on  their  behalf,  is  that 

•_>  tliey  may  be  saved.    For  I  testify  for 

them,  that  they  have  a  zeal  for  God, 

3  but  not  according  to  knowledge.  For 
being  ignorant  of  the  righteousness  of 
God,  and  seeking  to  establish  their 
own,  they  did  not  subject  themselves 

4  to    the    righteousness    of    God.    For 


6  9:1-3;  1  Cor.  9  :  20-22.  c  9  :  31 ;  John  16  :  2  ;  Acts  22  :  3  ;  Gal.  1  :  14. 

d  1  Tim.  1  :  13.  e  1  :  17  ;  9  :  30.  /  Luke  16  :  15 ;  Phil.  3:9;  Rev.  3  :  17,  18. 

g  3  :  25-31 ;  Matt.  5  :  17  ;  Acts  13  :  38,  39  ;  1  Cor.  1  :  30  ;  Gal.  3  :  24 ;  Heb.  9  :  7-14. 


side  ;  ill  chap.  10,  from  the  human  side. 
In  the  former,  Paul  more  especially 
views  his  kindred  as  lost,  witli  a  rem- 
nant saved ;  in  this,  as  savable,  from 
the  salvation  side,  thougli  as  a  people 
rebellious.  In  both  chapters  God  is 
just,  faithful,  and  righteous,  and  the 
guilt  of  Israel  entirely  their  own.  In 
both  the  exteu.sion  of  the  gospel  to  Gen- 
tiles is  shown  to  be  according  to  proph- 
ecy. 

1-4.  Jews  savable,  yet  rxsAYED. 
The  keasoxs  given. 

1.  Brethren — both  Jews  and  Gen- 
tiles of  the  church  at  Rome.  There- 
fore he  speaks  of  Israel  in  the  third  in- 
stead of  the  second  per.son.  My  heart's 
desire,  longing  preference  indeed,  im- 
plying some  thought  to  be  supplied.  It 
would  indeed  l)e  the  joy  and  preference 
of  my  heart,  though  I  know  it  is  other- 
wise ordered.  The  obstacles  to  their 
salvation  are  brought  out  in  the  two  fol- 
lowing verses.  And  prayer  to  God 
for  Israel — rather,  according  to  the 
best  text,  for  f hem  is  (that  is,  for  Israel, 
9  :  31),  that  they  might  be  saved — 
hii'VuUj,  for  their  salvation.  Their  sal- 
vation would  fill  his  heart  with  delight, 
and  for  this  he  prayed.  "While  he  knew 
that  they  were  rebellious  and  God  had 
otherwi.se  directed,  he  did  not  regard 
their  case  as  hopeless.  In  order  to  un- 
derstand Paul  fully  in  this  verse  and 
9  :  1-3,  we  must  put  ourselves  back  in 
liis  place.  The  Jews  considered  them- 
.selves  superior  to  all  other  nations  in 
matters  of  religion,  and  the  idea  that 
Gentiles  were  as  good  as  they,  and  could 
be  saved  as  well,  was  exceedingly  re- 
pugnant to  their  feelings.  The  apostle 
knew  this  dislike,  and  he  wished  toim- 
I)ress  his  brethren  with  his  inten.«ie  de- 
sire and  love  for  them.  Compare  Acts 
'22  :  21,  22,  describing  a  scene  a  few 
months  later. 


2.  In  this  and  the  next  verses  Paul 
gives  reasons  for  his  afiectionate  long- 
ings for  their  salvation,  and  Avhy  they 
did  not  attain  it.  For  I  bear  them 
record,  J  testify  for  them,  as  one  who 
knows  by  intimate  acquaintance  and 
also  by  experience,  that  they  have 
a  zeal  of  God — better, /or  God — but 
not  according  to  knowledge,  to 
full  knowledge  of  God  and  his  plan  of 
salvation.  Their  knowledge  was  not 
in  proportion  to  their  zeal.  Like  him- 
self once,   they  acted   "  ignorantly  in 

unbelief"     ( l  Tim.  l  :  is  ;  Acts  13  :  27) .        But 

ignorance  under  the  full  light  of  the 
gospel,  and  their  own  Scriptures,  was  a 
crime  ;  and  thus  their  misdirected  zeal 
was  sinful. 

3.  For,  thus  acting  not  according  to 
a  full  and  proper  knowledge,  they 
being  ignorant  of  God's  right- 
eousness, of  which  he  is  the  author, 
and  which  he  reveals  and  imparts  ( 3 :  21) , 
and  going  about,  or,  seeking,  to  es- 
tablish their  own  righteousness 
— to  found  a  righteousness  by  their  own 
acts — have  not  submitted — better, 
did  not  subject  themselves,  to  the  right- 
eousness of  God,  and  thus  did  not 
accept  in  submission  and  faith  the 
righteousness  which  he  has  ofiered,  and 
which  avails  before  him.  The  second 
righteousness  in  this  verse  is  omitted  by 
the  best  authorities.  Seeking  to  estab- 
lish their  own,  they  withheld  from  God 
his  due,  and  rejected  his  ottered  right- 
eousness. That  their  misguided  zeal 
and  ignorance  might  be  removed  was 
doubtless  the  apostle's  earnest  prayer. 

4.  For  introduces  an  important  dec- 
laration, and  an  explanation  of  their 
failure  in  not  subjecting  themselves  to 
the  righteousness  of  God.  Literally, 
For  the  end  of  the  law  is  Christ  into 
righteousness,  leading  into  righteous- 
ness,  as  a  means  of  attaining   right- 


Ch.  X.] 


KOMANS 


129 


the  end  of  the  law  for  righteousness  to 
every  one  that  believeth. 

For  Moses  describeth  the  righteous- 
ness wliich  is  of  the  law,  "That  the 
man  which  doeth  those  things  shall 


Christ  is  the  end  of  law  for  righteous- 
ness, to  every  one  that  believes. 

5  For  Moses"  writes  that  the  man  who 
has  done  the  righteousuesj;  which  is  of 

6  the  law,  shall  live  in  it.    But  the  right- 


h  iseh.  9  :  29 ;  Ezek.  20  :  11. 


eousness  to  every  one  that  believeth.  In- 
stead of  seeking  to  establish  their  own, 
they  ought,  therefore,  to  have  accepted 
God's  righteousness.  But  how  is  Christ 
the  end  of  the  law?  According  to 
some  he  is  the  end  or  termination  of  the 
law  as  a  system  or  means  of  obtaining 
righteousness,  so  that  every  believer 
may  be  justified  as  such  by  faith  apart 
from  legal  obedience  (6 :  u ;  i  ■.i,&:  Gai.  3 : 
11-12).  According  to  others,  Christ  is 
the  end  or  aim  of  the  law — its  ai?n.  being 
the  coming  and  work  of  Christ,  who 
alone  is  able  to  secure  righteousness  for 
us.  The  aim  of  the  law  was  to  make 
men  righteous,  and  this  alone  is  accom- 
plished in  Christ.  Or  the  aim  of  the 
law  as  a  schoolmaster  was  to  lead  to 

Christ    (  Gal.  3  :  23,  24 ;  comp.  1  Peter  1:9:1  Tim. 

1:5).  Others,  that  he  is  the  end,  the 
fiUfiller  of  the  law,  having  perfectly 
obeyed  its  moral  precepts  in  his  life, 
and  fulfilled  its  tj^pes  and  sacrifices  in 
his  death  and  resurrection.  And  thus 
he  wrought  out  a  righteousness  which 
is  accounted  reckoned  to  the  believer. 
The  word  laiv  is  here  emphatic,  and  the 
scope  of  the  passage  is  very  broad,  and 
much  of  all  pertaining  to  the  above 
views  may  be  included.  Christ  is  the 
consummation  of  the  law,  including 
necessarily  the  aim  or  scope  of  the  law 
which  terminates  as  a  covenant  of  works 
in  him.  He  accomplishes  for  the  be- 
liever that  which  the  law,  if  perfectly 
obeyed,  would  have  secured,  namely, 
acceptance  with  God  and  consequent 
holiness.  This  accords  well  not  only 
with  \vhat  precedes,  but  with  the  com- 
parison which  follows  in  ver.  5-10.  The 
apostle  thus  prepares  the  way  also  for 
showing  that  Christ  should  be  preached 
To  every  one  that  believeth.  It 
was  very  offensive  to  the  self-righteous 
Jew  to  tiiink  that  the  Gentile  whom  he 
despised  should  stand  on  the  same  level 
with  himself.  His  heart  revolted  at  the 
thought  of  salvation  through  faith  on 
the  same  terms  to  all  (ver.  12). 

5-13.  The  gospel  is  adapted 
and  designed  for  all. 

5.  Confirmatory  of  the  truth  stated 


in  ver.  4,  Paul  introduces  a  comparison 
between  the  righteousness  of  the  law 
and  the  righteousness  of  faith.  For 
Moses  describeth,  or  writeth,  etc. 
According  to  the  best  Greek  text,  For 
Jloses  writeth  that  the  man  who  has  done 
the  righteousness  which  is  of  the  law 
shall  live  iyi  it,  in  that  righteousness  as 
a  basis  or  sphere  of  life.  (Comp.  6:2; 
Col.  3:7.)  He  that  obeys  the  law's  de- 
mands shall  live,  enjoy  God's  favor,  on 
the  ground  of  perfect  obedience.  ' '  This 
do  and  thou  shalt  live"  (Luke  10  :  28). 
But  this  very  standard  brought  con- 
demnation ;  for  no  one  can  keep  the  law 
(chap.  1-3).  Even  one  transgression 
broke  the  law,  and  condemnation  en- 
sued ( Gal.  3 :  10-12) .  The  Quotation  is  from 
Lev.  18  :  5.  Shall  live— not  in  the 
lower  sense  of  a  prosperous  life  in  the 
land  of  promise,  but  in  the  higher  sense 
of  eternal  life,  the  favor  of  God  and 
eternal  happiness.  "  Jewish  interpre- 
ters themselves  included  in  it  (life)  more 
than  mere  earthly  felicity  in  Canaan, 
and  extended  their  view  to  a  better  life 
hereafter"  (Alfoed).  It  should  be 
noted  that  Paul  attributes  Leviticus  to 
Moses  as  its  author. 

6,  7,  8.  Paul  contrasts  the  right- 
eousness which  is  of  faith  with  the 
righteousness  which  is  of  the  law,  using 
Dent.  30  :  11-14,  quoted  freely,  with  a 
running  commentary  upon  it,  and  ap- 
plying it  to  Christ  who  is  the  end  of  the 
law,  and  to  the  gospel  to  which  the  law 
was  preparatory.  Paul  does  not  mean 
to  say  that  Moses  applied  the  words  as 
he  applies  them  here.  But  Moses  was 
speaking  of  future  departures  of  Israel 
from  God  and  his  law,  and  of  future 
returns  to  him.  And  he  afiirms  that 
this  commandment  which  he  gives  them 
is  not  far  off",  but  near  them  and  easily 
to  be  ascertained.  They  were  to  turn 
to  the  Lord  with  all  their  heart  and  all 
their  soul  (Deut.  30 :  10).  In  this  they 
would  exercise  repentance  and  faith. 
The  righteous  under  the  old  dispensa- 
tion lived  by  faith  (Heb.  11),  and  faith 
was  accounted  for  righteousness  (4:9). 
The  prominent  thing  in  Lev.   18  :  5 


130 


ROMANS 


[Ch.  X. 


6  live  by  them.  >  But  the  righteousness 
which  is  of  faith  spcaketh  on  this 
wise,  Say  not  iu  thiuc  heart,  Who  shall 
ascend  int<j  heaven?  (that  is,  to  bring 

7  Christ  down  from  above :)  or,  \Vho  shall 
descend  into  the  deep?  (that  is,  to 
bring  up  Christ  again  Irom  the  dead.) 

8  But  what  saith  it?  The  word  is  nigh 
thee,  eixn  iu  thy  mouth,  and  in  thy 
heart :    that  is,   ^  the   word  of   laith, 

9  which  we  preach  ;  that  '  if  thou  shalt 
confess  with  thy  mouth  the  Lord  Je- 
sus, and  shalt  believe  in  thine  heart 
that  God  hath  raised  him  from  the 

10  dead,  thou  shalt  be  saved.  For  with  the 


eousness  which  is  of  faith  says  thus, 
Say  not  in  thy  heart,  \N  ho  shall  ascend 
into  heaven?  (that  is,  to  bring  Clirist 

7  down  ,)  or,  who  shall  descend  into  the 
abyss?  (that  is,  to  bring  up  Christ  from 

8  the  dead.)  But  what  says  it?  The  word 
is  near  thee,  in  tliy  mouth,  and  in  thy 
heart ;  that  is,  the  "word  of  faith,  whiefi 

9  we  preaeli ;  because,  if  thou  confess 
with  thy  mouth  Jesus  as  Lord,  and  be- 
lieve in  thy  heart  that  God  raised  him 
from  the  dead,  thou  shalt  be  saved. 


1 3  :  22,  23.  A;  1  Tim.  4  :  6 ;  1  Peter  1  :  23,  25. 


I  Matt.  10  .  32,  33  ;  Luke  12  :  8  ;  Phil.  2  :  9-11. 


is  doing  the  statutes  of  the  law;  the 
prominent  thing  in  this  passage  is  tuni- 
ing  with  all  the  heart,  loving  the  Lord, 
and  obeying  his  voice  (oeut.  30:  lo,  20)^ 
w  hich  imply  faith  iu  God.  In  the  for- 
mer, immediate  action  in  keeping  the 
law  is  demanded ;  iu  the  latter,  a  future 
return  to  God  is  spoken  of.  Tlie  one 
especially  demanded  works ;  the  latter 
faith  and  obedience.  This  passage  is 
therefore  not  only  appropriate  as  the 
language  of  faith,  but  is  also  fittingly 
so  used  by  Paul.  If  it  could  be  thus 
used  of  heart  service  under  the  law, 
much  more  under  the  gospel.  If  true 
of  the  shadow,  much  more  of  the  sub- 
stance. If  true  of  the  spiritual  re- 
quirements of  the  law,  much  more  of 
the  spiritual  service  of  him  who  is  the 
end  of  the  hiw. 

But  the  righteousness  which  is 
of  faith,  wliich  comes  from  and  is 
obtained  by  faith,  speaketh  on  this 
wise — speaks  thus.  Moses  naturally 
represents  the  law  (Johui:i7);  so  the 
apostle  does  not  present  him  as  speak- 
ing, but  the  righteousness  of  faith,  per- 
sonified, speaks:  Say  not  in  thy 
heart,  Who  shall  ascend  into 
heaven — as  if  it  were  an  impossible 
thing,  and  far  otf.  That  is,  applying 
the  words  to  tlie  present  case  and  argu- 
ment, to  brin§r  Christ  down,  as  if 
the  Messiali  had  not  yet  come,  and  in 
order  to  be  saved  he  must  be  brought 
down  and  be  personally  present.  Or, 
who  shall  descend  into  the  deep 
— theahi/ss.  Tlie  Hebrew  has,  "Who 
shall  go  over  the  sea"  (oout. 30: 13). 
Both  Paul  and  Moses  took  the  sea,  or 
the  great  deep,  as  the  antithesis  of 
heaven,  but  Paul  here  gives  the  idea 
instead  of  the  exact  word.     The  abyss — 


the  bottomless  depths — the  common 
realm  of  the  dead.  That  is,  to  bring 
up  Christ  from  the  dead  (omitting 
again),  as  though  his  resurrection  was 
impossible,  op  had  not  taken  place. 
The  caution  is  against  unbelief  in  re- 
gard to  the  two  main  points  of  faith: 
(1)  That  Christ  had  come;  (2)  that  he 
had  died  and  risen.  The  strength  of 
the  unbelief,  whether  mingled  with 
anxiety  and  perplexity  or  not,  would 
depend  on  the  sjn ritual  condition  of 
the  interrogator.  The  one  merely  con- 
vinced of  sin  intellectually  would  ask 
these  questions  diflerently  from  one 
deeply  convicted  of  sin. 

But  what  saith  it  ?  the  righteous- 
ness which  is  of  faith?  The  word, 
the  message  with  the  terms  of  the  cove- 
nant from  God  is  nigh  thee,  clo.se  to 
thee,  in  thy  mouth,  ready  to  be  pro- 
fessed and  proclaimed,  and  in  thy 
heart,  ready  to  be  accepted,  remem- 
bered, and  practised.  That  is,  to 
apply  it  under  the  gospel  dispensation, 
the  word  of  faith,  the  mes.«!age  which 
points  to  faith  in  Christ,  ever  holding 
it  up  as  necessary  to  salvation,  which 
we  preach, 

9,  That,  introducing  a  fuller  state- 
ment of  the  preceding  sentence,  the 
substance  of  what  was  preached.  But 
most  recent  interpreters  tran.slate,  Be- 
cause,  giving  the  reason  for  and  con- 
firming the  preceding  application  of 
the  Mosaic  saying  to  the  preaching  of 
the  gospel.  Because  if  thou  shalt 
confess,  or  more  exactly,  if  thou  con- 
fess irith  thy  month  Jesus  as  Lord,  in 
submission  owning  him  as  your  supreme 
Lord  and  Master  (1  Cor.  12  :"3;  Matt.  10  :  32), 
and  hefierc  in  thy  heart,  not  a  mere  in- 
tellectual assent  and  belief,  but  a  deeply 


Ch.  X.] 


ROMANS 


131 


heart  man  °' belie veth  unto  righteous- 
ness ,  aud  with  the  mouth  confession 
is  made  unto  salvation. 

11  For  tlie  Scripture  saith,  «  Whosoever 
believeth  on  him  sliail  not  be  ashamed. 

12  For  otliere  is  no  difference  between 
the  Jew  and  the  Greek :  for  the  same 
Lord  over  all  Pis  rich  unto  all  that  call 

13  upon  him.  For  whosoever  shall  call 
upon  the  name  of  the  Lord  shall  be 
saved. 


10  For  with  tlie  heart  man  believes  unto 
rigliteousness ;  and  with  the  mouth 
confession    is   made   unto    salvation. 

11  For  the  Scripture  says,  whoever  be- 
lieves on  him   shall    not    be    put   to 

12  shame.  For  there  is  no  distinction  be- 
tween Jew  and  Greek ;  for  the  same 
one  is  Lord  of  all,  rich  toward  all  that 

13  call  on  him ;  for  every  one  who  calls 
on  the  name  of  the  Lord  will  be  saved. 


m  Gal.  2  :  16  ;  Phil.  3  ;  9.     n  9  :  33  ;  Jer.  17  :  7.      oi  .  22,  29,  .30 ;  Acts  15  :  9  ;  Gal.  3  :  28.     p  Epli.  1  :  7  ;  2  :  4,  7. 


fixed,  cordial,  loving  faith,  that  God 
raised  him  from  the  dead,  thou 
shalt  be  saved,  from  death  and 
have  eternal  life  (4 :  24, 25;  5  :  i ,  i  xhess. 
1 :  10 ;  Heb.  13 :  20).  Notice  that  moKfh  and 
heart  are  in  the  same  order  as  in  the 
preceding  verse ;  that  whoever  confessed 
Jesus  as  Lord  would  have  no  need 
to  say,  "  Who  shall  ascend,"  etc. 
(ver.  6),  nor  would  he  who  believed  in 
the  heart  have  need  to  ask,  "  Who  shall 
descend  ?  "  etc.  Also  thtxt shall  be  saved 
corresponds  with  shall  live  (ver.  5), 
though  embracing  a  fuller  meaning. 
Thus  the  order  in  this  verse  was  fixed 
by  the  order  which  precedes.  Notice 
that  Paul  has  taken  a  step  in  advance 
of  ver.  4,  namely,  that  faith  in  the 
risen  Christ  and  confession  of  his  name 
are  sufficient  for  salvation. 

10,  The  statement  of  the  preceding 
verse  is  explained  by  what  occurs  in 
actual  experience.  The  apostle  now 
naturally  puts  faith  and  confession  in 
the  order  in  which  they  take  place. 
For  with  the  heart  man  be- 
lieveth, or  For  with  the  heart  faith  is 
exercised,  unto  righteousness,  un- 
to the  attainment  of  righteousness  in 
justification.  But  this  is  not  enough. 
Faith  must  be  followed  by  confession, 
without  which  it  is  but  a  dead  faith. 
And  with  the  mouth  confession 
is  made  unto  salvation,  unto  its 
complete  attainment.  As  faith  mani- 
fests itself  in  confession  and  a  life  of 
obedience,  so  true  confession  implies 
faith.  The  two  mutually  act  on  each 
other.  The  process  goes  on.  Faith  is 
exercised  unto  righteoasness  not  only 
in  justification,  but  also  in  sanctifica- 
tion  (Gal.  2:20),  and  confession  is  exer- 
cised unto  a  complete  salvation  in  tlie 
development  of  a  full  Christian  life 
and  a  perfect  Christian  manhood.  Thus 
"  the  end  of  your  faith  "  is  "  the  salva- 
tion of  your  souls  "  (  l  Peter  1  ;  9). 


11.  For,  in  confirmation  of  this 
glorious  result  of  faith  and  its  conse- 
quent confession,  the  Scripture  saith 

(  Isa.  28  :  16.  quotLd  already  iu  9  :  33) ^     WhOSO- 

ever  believeth  on  him  shall  not 
be  ashamed — shall  not  be  put  to 
shame — but  shall  attain  the  salvation 
promised  and  which  they  expected  (5:5. 
See  ou  9: 33).  Botli  the  Hebrew  and  the 
Septiiagint  read,  He  that  believeth,  etc. 
This  the  apostle  broadens  into,  Every 
one,  or,  ]Vhoever  believeth,  ihi^wmxiiY^ixX 
application  being  in  accord  with  the 
present  state  of  his  argument.  This  he 
sustains  in  the  next  verse.  Here  and 
through  the  rest  of  the  argument  faith 
only  is  mentioned,  but  the  confession 
of  Christ  as  Lord  was  a  necessary  con- 
sequent of  faith,  and  needed  no  further 
separate  mention.  Notice  that  the 
apostle  passes  here  in  his  quotations 
from  Moses  to  the  prophets,  who  also 
taught  the  salvation  of  believers  and 
the  rejection  of  unbelievers,  whether 
Jews  or  Gentiles  (ver.  i3, 19-21). 

12.  For — used  to  confirm  the  "  Who- 
soever" of  ver.  11.  Every  one,  I  say, 
For  there  is  no  difference,  or  dis- 
tinction, made  respecting  those  who 
have  faith,  between  Jew  and  Greek 
(1 :  16) ;  for  the  same  is  Lord  of  all, 
rich  unto  all  that  call  upon  him. 
Lord  refers  naturally  to  Christ  (ver.  9, 
13, 16).  ^  And  all  the  passages  quoted  re- 
fer primarily  to  the  time  of  the  Mes- 
siah. Hich — his  tvealth  abounds  to  ac- 
cept and  pardon  (isa.  55  : 1-7),  toirard 
all,  however  numerous  the  suppliants 
(Rev.  22:17).  Further  in  regard  to  the 
Lordship  of  Christ,  see  14  :  9 ;  Acts  10  : 

36;    Phil.  2  :  11.       (See  also  on  9:  5.) 

13.  To  confirm  and  emphasize  the 
''  all  "  in  ver.  12,  Paul  quotes  (from  the 
Septiiagint)  Joel  2  :  32  :  For  who- 
soever— literally.  For  every  one  who- 
ever, shall  call  upon  the  name  of 
the  Lord  shall  be  saved.    The  same 


132 


ROMANS 


[Ch.  X. 


14  How  then  shall  they  call  on  him  in 
whom  they  have  not  believed  ?  And 
how  shall  they  believe  in  him  of  whom 
they  have  not  heard?    And  how  shall 

15  they  hear  i  without  a  preacher  ?  And 
how  shall  they  preacn,  r  except  they 
be  sent?  As  it  is  written, » How  beau- 
tiful are  the  feet  of  them  that  preach 
the  gospel  of   peace,  and  bring  glad 

16  tidings   of    good    things.    But   'they 


14 


15 


16 


How  then  are  they  to  call  on  him  in 
Avhom  they  believed  not?  And  how 
are  they  to  believe  m  him  of  whom  they 
heard  not  ?  And  how  are  they  to  hear 
without  a  preacher?  And  how  are 
they  to  preach,  unless  they  are  sent 
forth  ?    As  it  is  written. 

How  beautiful  are  the  feet  of  those 
who  bring  glad  tidings  of  good 
things ! 

But  they  did  not  all  obey  the  glad 


q  Titus  1  :  3. 


r  Matt.  28  :  18-20 ;  2  Cor.  5  >18-20. 


«  Nahuni  1  :  15. 


t  John  12  :  37  ;  Heb.  4  :  2. 


passage  was  quoted  more  fully  at  Pen- 
tecost (Acts  2 :  21)^  and  refers  to  Messianic 
times.  The  name  of  the  Lord  applies 
to  Christ,  and  includes  all  that  his 
name  imports — Redeemer,  Saviour, 
Lord,  and  final  Judge.  The  Hebrew 
in  Joel  is  "the  name  of  Jehovah." 
Its  application  to  Christ  in  this  verse, 
which  is  also  demanded  by  the  next 
verse,  distinctly  marks  the  divinity  of 
our  Lord.  Shall  call  implies  faith 
(next  verse),  and  a  recognition  and  ac- 
knowledgment of  Christ  as  a  Saviour  ex- 
alted to  give  repentance  and  the  for- 
giveness of  sins  (Acts  5  :  31). 

14-21.  The  gospel  SHorLD  be 
PREACHED  TO  ALL.  The  heathen  must 
be  evangelized.  Missionary  intima- 
tions in  the  Old  Testament. 

14.  If  the  prophets  foretold  salvation 
to  all,  Jews  and  Gentiles,  who  should 
turn  to  the  Messiah,  then  there  was  need 
of  preachers  and  missionaries.  ^  Here  we 
have  an  argument  for  evangelizing  the 
heathen  against  Pharisaic  jealousy  and 
exclusivenes.s.  If  then  this  is  the  case, 
as  just  stated,  with  Jews  and  Gentiles 
(ver.  13),  How  thcii  shall  they  call 
on  him  in  Avhoni  they  have  not 
believed?  Calling  on  the  name  of 
the  Lord  supposes  faitli  in  the  message. 
Such  calling  as  resulted  in  salvation 
supposed  saving  faith  (ver.  4-10),  But 
salvation  was  only  to  those  belie%nng  ; 
and  hence  the  language  is  equally  ap- 
plicable to  unbelieving  Jews  and  Gen- 
tiles. If  the  Jews,  for  example,  be- 
lieve not  on  the  Messiah  when  he 
comes,  as  was  foretold  (ver.  le),  then  how 
shall  they  call  upon  him  and  be  saved? 
And  how  shall  they  believe  in  him 
of  whom  they  have  not  heard,  or 
of  whom  they  heard  not.  Thus  faith 
pre-supposes  liearing,  and  hearing  a 
preacher.  The  language  is  api)licable 
to  both  Jews  and  Gentiles,  especially  to 
the  latter.     Without  this  universal  pro- 


clamation of  the  gospel,  God's  design 
to  extend  universally  the  gospel  could 
not  be  accomplished. 

15.  And  now  shall  they  preach 
except  they  be  sent  forth  by  the 
Lord  and  the  churches  (Acts  13 : 2, 3).  If 
they  failed  to  do  this  through  indiflfer- 
ence  or  through  prejudice  or  jealousy, 
how  then  could  the  predicted  evangeli- 
zation take  place  ?  As  it  is  written — 
showing  God's  design  to  have  such  mes- 
sengers, and  the  glad  welcome  given  to 
their  message.  The  quotation  is  a  free 
rendering  of  Isa.  52  :  7,  and  has  pri- 
mary reference  to  the  return  of  the 
people  from  captivity,  which  return 
was  typical  of  a  more  glorious  one  of 
the  true  Israel  under  the  gospel.  How 
beautiful  the  feet — the  very  foot- 
steps bearing  them  on  over  mountain 
and  vale  in  their  divine  mission — of 
them  that  preach  the  glad  tidings 

of  peace  (0:  l;  8:6:  Eph.  2  :  14, 15,  17;  4:3; 

6:15),  and  bring  glad  tidings  of 
good  things,  the  rich  saving  blessings 
of  salvation.  The  words  preach  the 
gospel  of  peace  and,  are  not  found 
in  some  of  the  oldest  and  best  manu- 
scripts and  are  omitted  by  some  of  the 
best  latest  critics.  Preachers  called  of 
God  and  directed  by  the  Spirit  must  be 
sent  forth  so  that  Jews  and  Gentiles 
might  hear  and  be  vsaved,  or  be  without 
excuse  if  thev  believed  not  (ver.  ic-is). 
Comp.  Isa.  52':  10  :  "The  Lord  hath  laid 
bare  his  holy  arm  in  the  ej^es  of  all 
nations ;  and  all  the  ends  of  the  earth 
shall  see  the  salvation  of  our  God." 
Paul  uses  the  plural  them  for  the  He- 
brew singular  him.  The  one  rej)resents 
a  class ;  the  other,  individuals  of  that 
class. 

16.  But  while  the  glad  tidings  were 
joyfully  welcomed  by  niany,  they  were 
rejected  also,  especially  by  a  large  por- 
tion of  Israel.  It  might  be  urged  as  an 
objection,  that  the  messengers  and  mes- 


Ch.  X.] 


ROMANS 


133 


have  not  all  obeyed  the  gospel.    For 
Esaias    saith,  "Lord,    Avho   hath    be- 

17  lieved  our  report  ?  So  then  ^  faith 
Cometh  by  hearing,  and  hearing  by  the 
word  of  God. 

18  But  I  say,  Have  they  not  heard? 
Yes  verily,  y  their  sound  went  into  all 
the  earth,  « and  their  words  unto  the 

19  ends  of  the  world.  But  I  say.  Did  not 
Israel  know?    First   Moses   saith,  »! 


tidings.    For  Isaiah  says,   Lord,  who 

17  believed  our   report?    So   then    faith 
comes  of  hearing,  and  hearing  through 

18  the  word   of   Christ.    But  I  say,  did 
they  not  hear?    Yes,  verily  ; 

Their  sound  went  out  into  all  the 

earth. 
And  their  words  to  the  ends  of  the 

world. 

19  But  I  say,  did  Israel  not  know  ?    First 
Moses  says, 


M  John  12  :  38.  x  Ver.  14  ;  1  Thess.  2  :  13. 

z  See  1  Kings  18  :  10 ;  Matt.  4  :  8. 


y  Matt.  2-t  :  14 ;  28  :  19  ;  Col.  1  :  6,  23. 
all  :  11. 


sage  had  only  partially  succeeded.  But 
this  is  what  was  foretold.  But,  though 
thus  proclaimed,  they  have  not — 
rather,  they  did  not  all  obey  the  glad 
tidings — this  preaching  of  the  gospel 
viewed  as  ideally  past.  And  this  ac- 
cords with  the  words  of  the  prophet, 
For  Esaias  saith,  ^Mio  believed  our 
report  ?  A  question  suggesting  a 
negative  answer,  implying  a  very  gen- 
eral unbelief,  as  exhibited  by  the  Jews. 
The  question  is  from  Isa.  53  :  1,  accord- 
ing to  the  Septuagint.  Report — liter- 
ally, the  things  heard,  which  were  to  be 
believed,  resulting  in  salvation,  or  dis- 
believed, resulting  in  inexcusable  con- 
demnation^ 

17.  An  immediate  conclusion  from 
the  preceding  verse,  and  also  of  the 
argument  from  ver.  14.  Accordingly 
then  faith  cometh  by  hearing,  as 
a  result  of  hearing.  The  things  heard 
(ver.  16)  were  regarded  by  the  prophet  as 
the  appointed  means  for  believing 
("Who  hath  believed?").  Hence 
hearing  precedes  faith,  and  the  right 
kind  of  hearing  results  in  faith.  And 
hearing  comes  by,  or  through,  the 
word  of  God,  or  according  to  many 
authorities,  the  ivord  of  Christ,  that 
which  has  been  spoken  of  God,  or  of 
Christ.  The  meaning  is  essentially  the 
same.  It  is  implied  that  the  revealed 
message  must  be  proclaimed  in  order 
to  hearing.  The  several  links  of  the 
evangelizing  chain  of  ver.  14  and  15 
are  necessary.  The  gospel  should  be 
preached  even  though  many  reject  it, 
both  to  Jews  and  Gentiles. 

18.  But  I  say.  Have  they,  or  bet- 
ter, did  they  not  heart  this  universal 
message.  Has  the  word  of  God  been 
proclaimed,  and  the  revelation  of  Christ 
made  known,  and  yet  not  heard  ?  By 
no  means.  Yes,  verily,  to  use  the 
language  of  the  psalmist   (ps.  i9:4)  in 


reference  to  the  heavens  which  declare 
the  glory  of  God,  their  sound,  the 

proclamation  of  these  messengers, 
went  into  all  the  earth,  and  their 
words  unto  the  ends  of  the  Avorld, 

the  inhabited  ivorld.  It  was  natural  for 
Paul,  as  often  now  with  preachers,  to 
clothe  his  thoughts  with  the  words  of 
Scripture.  And  most  appropriately  too, 
for  Paul  saw  in  the  universal  revelation 
in  the  natural  Avorld  an  illustration  and 
type  of  the  world-wide  message  of  the 
gospel.  All  revelation  of  God,  whether 
natural  or  revealed,  came  through 
Christ  (John  1:9).  A  certain  uniformity 
and  analogy  prevails  in  God's  words 
and  works.  The  universal  voice  of  the 
one  was  the  prelude  of  the  universal 
voice  of  the  other.  It  had  become  a 
fact  too  in  Paul's  day.  Not  only  was 
the  gospel  proclaimed  to  both  Jews  and 
Gentiles,  but  starting  from  Pentecost 
it  had  gone  witli  the  converts  to  their 
homes  in  every  nation  under  heaven  " 
(Acts  2: 5).  The  apo.stles,  the  disciples 
"  scattered  abroad  "  (Acts  8:5),  mission- 
aries and  evangelists,  had  penetrated 
the  uttermost  parts  of  the  earth  (i5 :  i9; 

James  1:1;  Col.  1  :  23  ;  1  Peter  1:1;  5  :  13).      The 

quotation  is  from  the  Septuagint.  The 
Hebrew  line  is  used  of  a  string  of  a 
musical  instrument  and  thence  a  sound, 
"  Their  sound,"  etc. 

19.  But  I  say,  perhaps  anticipat- 
ing a  possible  objection.  Did  not  Is- 
rael know?  Is  it  possible  that  Israel 
was  ignorant  of  this,  the  preaching  of 
the  gospel  to  botli  Jews  and  Gentiles  ? 
Was  he  ignorant  of  the  purposes  of 
God  in  respect  to  the  reception  of  the 
gospel  by  the  Gentiles,  and  their  own 
unbelief?  No,  it  was  not  possible,  for 
first,  in  order  of  time  and  of  a  line  of 
like  predictions  and  warnings,  Moses 
saith  (Deut.  32 :2i),  in  reference  to  the 
extension  of  the  gospel  to  the  Gentiles, 


13-t 


ROMANS 


[Ch.  X. 


will  provoke  you  to  jealousy  by  them 
that  are  no  people,  and  by  a  foolish  iia- 

20  tion  I  will  anger  you.  But  Esaias  is 
very  bold,  and  saith,  ^i  was  found  of 
them  that  sought  me  not ;  1  was  made 
manifest  unto  them  that   asked    not 

21  after  me.  But  to  Israel  he  saith,  All 
day  long  T  have  stretched  forth  my 
hands  unto  a  disobedient  and  gainsay- 
ing people. 


I  will  provoke  you  to  jealousy  by 
those  who  are  no  people. 

By  a  nation  without  understanding 
I  will  provoke  you  to  anger. 

20  But  Isaiah  is  very  bold,  and  says, 

I  was  found  by  those  who  sought  me 

not; 
I  became  manifest  to  those  who  asked 

not  after  me. 

21  But  as  to  Israel  he  says, 

All  the  day  long,  I  spread  out  my 

hands 
To   a   disobedient   and    gainsaying 

people. 


I  will  provoke  you  to  jealousy  by 
them  that  are   no  people  in  the 

eyes  of  Israel,  despised  by  them,  and 
by  a  foolish  nation,  one  without 
understanding,  unenlightened.  I  will 
anger  you,  or  provoke  you  to  anger. 
Their  jealousy  and  anger  would  be 
aroused  in  seeing  their  privileges  and 
blessing  transferred  to  nations  whom 
they  had  regarded  as  degraded  and  fool- 
ish. How  striking  the  meaning  and 
fulfillment  of  these  words  to  Paul's 
mind  as  he  saw  the  prejudice  and  oppo- 
sition of  the  Jews  to  Gentile  Christi- 
anity and  to  himself  as  an  apostle  to 
the  Gentiles.  The  quotation  is  from 
the  Septuagint  of  Deut.  32  :  21.  But 
from  this  the  Jews  might  have  known 
that  if  they  forsook  God  he  would  trans- 
fer their  pri\ileges  to  others. 

20.  But  Esaias  is  very  bold  and 
more  decisive  than  Moses,  and  saith 
in  regard  to  the  Gentiles,  I  was 
found  of  them  that  sought  me 
not,  I  was  made  manifest  unto 
them  that  asked  not  after  me. 
This  is  from  Isa.  65  :  1,  quoted  from  the 
Septuagint,  the  two  clauses  being  in- 
verted by  the  apostle,  perliaps  to  em- 
phasize I  have  found."  This  verse 
runs  parallel  with  9  :  30.  The  closing 
words  of  Isaiah  05  :  1,  "  Unto  a  nation 
that  was  not  called  V)y  my  name," 
plainly  shows  that  tlic  rcfi'rence  is  to 
Gentiles.  And  so  Paul  understood  it 
and  used  it. 

21.  But  God,  through  Isaiah,  to 
Israel,  saith,  immediately  after  in 
the  same  chapter  (n...  65  2).  All  day 
long  (pomp.  jir.  7 :  13)  I  havc  stretchod 
forth  my  hands,  in  tlie  attitude  of 
earnest  entreaty,  unto  a  disobe- 
dient and  gainsaying,  or  contra- 
dicting, people.  Quoted  from  the  Sep- 


tuagint. The  Hebrew  has  "a  rebellious 
people."  Free  agency  and  human  re- 
s'ponsibility  are  here  recognized.  The 
apostle  is  very  brief  and  his  argument 
is  somewhat  obscure,  quoting  Scripture 
without  comment  and  allowing  it  to 
speak  for  itself.  His  general  design  is 
plain.  The  Jews  knew,  or  ought  to 
have  known,  from  Moses  and  the 
prophets,  that  the  gospel  was  to  be  ex- 
tended to  the  Gentiles,  and  therefore 
should  be  preached  to  them.  They  had 
also  been  fully  warned  of  their  own  re- 
bellion and  unbelief. 

Practical  Remarks. 

1.  So  long  as  there  is  any  hope  for  the 
salvation  of  a  sinner,  we  should  labor 
and  pray  for  him  (ver.  1 ;  Gen.  18  :  23-32). 

2.  Zeal  may  be  productive  of  great  good 
or  great  evil.  It  should  be  tested  in  the 
light  of  God's  truth  (ver.  2 ;  Acts  26  :  9-11, 
20,  22,  23). 

3.  Ignorance  under  the  gospel  may  be 
a  palliation,  but  not  an  excuse  for  reject- 
ing it  (ver.  3  ;  1  Tim.  1 :  13 ;  Luke  23  :  34  ; 

2  Peter  3  :5). 

4.  There  is  no  greater  hindrance  to  sal- 
vation than  self-righteousness.  Without 
renouncing  it,  the  sinner  cannot  submit 
himself  to  the  righteousness  of  God  (ver. 

3  ;  Luke  18  :  11-13  ;  Phil.  3  :  3-11). 

5.  The  law  system  'as  a  covenant  of 
works  is  ended  in  Christ  (ver.  4 ;  Gal  3  : 
21,22;  Heb.  8:  13;  12:24). 

6.  "The  law  says,  'Do  this  and  live'; 
the  gospel  says,  '  Live,  and  do  this '  " 
(Pendleton).  The  spiritual  life  through 
faith  in  Christ  is  the  source  of  all  right 
doing  (ver.  5-8 ;  John  5  :  24  ;  Gal.  5  :  22-25). 

7.  Palvatiou  by  works  is  as  impracti- 
cable  for  a    sinner   as    ascending    int<i 


Ch.  XI.] 


ROMANS 


135 


The  rejection  of  the  Jews  neither  total  nor 

final;  their  future  recovery  life  to  the 

world. 

11     I  SAY  then,  «Hath  God  cast  away 
his  people  ? 


11   I  SAY  then,  did  God  cast  away  his 
people  ?    Far  be  it !    For  I  also  am  an 


c  1  Sam.  12  :  22  ;  Jer.  31  :  37  ;  Amos  9  :  8. 


heaven,  or   descending   into    the  abyss 
(ver.  6,  7;  3:20;  11  :  6). 

8.  The  terms  of  salvation  are  so  simple, 
plain,  and  easy,  that  no  one  need  perish 
(ver.  8.  9 ;  Isa.  35  :  8 ;  Rev.  22  :  17). 

9.  Professing  religion  is  as  much  a  duty 
as  believing  (ver.  9;  Mark  16  :  16;  Acts 
2:38;  Luke  12  :  8,  9). 

10.  Saving  faith  is  more  than  an  intel- 
lectual assent.  It  is  a  moral  exercise  of 
the  soul  in  which  the  will,  the  affections, 
and  the  conscience  unite  (ver.  9,  10 ;  Heb. 
11:1). 

11.  The  resurrection  of  Christ  is  a  fun- 
damental fact  and  doctrine  in  the  Chris- 
tian system.  Faith  in  a  risen  Saviour 
cannot  end  in  disappointment,  nor  in  any- 
thing short  of  complete  salvation  (ver. 
9,  11 ;  1  Cor.  15  :  20,  57  ;  1  Peter  1  :  5). 

12.  Paul's  argument  for  preaching  the 
gospel  to  all :  (1)  Christ  has  put  an  end  to 
the  Old  Testament  economy,  and  to  the 
peculiar  privileges  of  the  Jews,  which  are 
accessible  to  all  who  believe  (ver.  4) ; 
(2)  faith  in  Christ  and  confession  of  his 
name  are  alone  sufficient  for  salvation 
(ver.  9) ;  (3)  that  this  declaration  is  uni- 
versal— all  are  included  (ver.  11). 

13.  Christianity  is  in  its  nature  a  uni- 
versal religion,  adapted  to  every  nation 
and  to  every  age  ;  to  the  savage  as  well  as 
to  the  most  highly  civilized  (ver.  12,  13 ; 
John  4  :  21-24  ;  Acts  10  :  34,  35). 

14.  Paul's  missionary  argument.  The 
invitation  and  assurances  of  the  gospel 
extend  to  all  (ver.  13),  but  calling  implies 
believing,  and  believing  hearing,  and 
hearing  preaching,  and  preaching  mis- 
sionaries or  preachers  sent  to  all  (ver.  14, 
15;  Mark  16: 15). 

15.  It  is  the  duty  of  Christians  to  send 
missionaries  to  the  heathen  and  to  the 
spiritually  destitute  everywhere.  "Hoav 
can  they  preach,  except  they  be  sent" 
(ver.  15;  Matt.  28  :  19,  20). 

16.  Missionaries  of  the  gospel  are 
heaven-sent,  honored  of  God,  bearing  glad 
tidings  productive  of  salvation,  and  they 


should  receive  encouragement  and  a  glad 
welcome  (ver.  15  ;  15  :  29 ;  1  Thess.  1:5). 

17.  The  fact  that  only  a  few  may  be- 
lieve does  not  alter  the  duty  of  preach- 
ing. All  should  have  an  opportunity, 
since  they  cannot  believe  unless  they 
hear  (ver.  16,  17). 

18.  The  missionary  activities  of  the 
apostolic  age  should  stimulate  Christians 
to  a  like  work  in  every  age  (ver.  18 ;  1:8; 
1  Thess.  1:8;  Phil,  4  :  15-18). 

19.  The  seeds  of  New  Testament  doc- 
trine are  found  in  the  Old  (ver.  19-21 ; 
Heb.  10:1). 

20.  God  often  takes  away  blessings  from 
the  highly  favored,  who  abuse  his  mer- 
cies, and  bestows  them  ujKDn  those  less 
favored  (ver.  19,  20;  Matt.  21 :  43). 

21.  The  forbearance  of  God  toward  sin- 
ful men  is  truly  marvelous,  but  the  day 
of  reckoning  approaches  (ver.  21 ;  2:4, 
10  ;  Prov.  1  :  24-26). 

22.  God  will  withhold  his  favors  from 
those  peoples  and  nations  that  continue 
disobedient  and  rebellious.  God  judges 
nations  in  this  world,  individuals  in  the 
next  (ver.  21 ;  Gen.  15  :  14). 

CHAPTER  XI. 

In  this  chapter  Paul  discusses  God's 
plan  in  passing  over  the  larger  part  of 
Israel.  This  passing  over  is  not  total 
(ver.  1-10),  nor  is  it  designed  to  be  final ; 
but  in  the  meantime  it  gives  occasion  for 
the  call  of  the  Gentiles  (ver.  ii-ie)  who  are 
warned  not  to  be  high-minded  but  to 
exercise  humility,  reverence,  and  grat- 
itude (ver.  17-24).  It  is  howcvcr  apart 
of  God's  purpose  and  plan,  resulting  in 
the  ultimate  gathering  in  of  the  Jews 
with  the  Gentiles  (ver.  25-32),  in  all 
which  God's  infinite  wisdom  is  glori- 
ously displayed  (ver.  ss-se). 

1-10.  God  HAS  NOT  WHOLLY  PASSED 
OVER  HIS  PEOPLE.  It  is  not  SO  now, 
nor  has  it  ever  been  so  in  the  past.  A 
remnant  has  been  and  is  being  saved. 

1.  God  has  not  absolutely  cast  away 
his  people.     A  false  conclusion  might 


136 


ROMANS 


[Ch.  XI. 


God  forbid.    For  <*  I  also  am  an  Is- 
raelite, of  the  seed  of  Abraham,  of  the 

2  tribe  of  Benjamin.  God  hath  not  cast 
away  his  people  which  •  he  foreknew. 
Wot  ye  not  what  the  Scripture  saith  of 
Elias?  how  he  maketh  intercession  to 

3  God  against  Israel,  saying,  ^Lord,  they 
have  killed  thy  prophets,  and  digged 
down  thine  altars  ;  and  I  am  left  alone, 

4  and  they  seek  my  life.  But  what  saith 
the  answer  of  God  unto  him  ?    I  have 


Israelite,  from  the  seed  of  Abraham, 

2  of  the  tribe  of  Benjamin.  God  did  not 
cast  away  his  people  that  he  foreknew. 
Or  know  Ve  not  what  the  Scripture  says 
in  Elijah  ;  how  he  intercedes  with  God 

3  against  Israel,  saying,  Lord,  they  have 
killed  thy  prophets,  have  digged  down 
thine  alt'ars,  and  I  am  left  alone,  and 

4  they  seek  my  life.  But  what  says  the 
answer  of  God  to  him?    I  have  left  to 


d  9  :  3  ;  Acts  22  :  3  ;  2  Cor.  11  :  22  ;  Phil.  3  :  5. 


e  8  :  29  ;  Acts  15  :  18. 


/I  Kings  19  :  10-18. 


he  drawn  from  the  passages  quoted  in 
10  :  19-21,  which  the  apostle  voices  in 
his  own  language.  Hath  God,  rather, 
Did  God  cast  off  h  is  oicn  people  f  imply- 
ing the  impossibility  of  such  a  thing. 
The  form  of  the  question  in  the  original 
calls  for  a  negative  answer ;  he  repels 
the  thought;  God  forbid,  No,  by  no 
means !  My  own  case  proves  that  God 
has  not  cast  off  his  people  as  such. 
For  I  also  am  not  only  a  believer  in 
the  Messiah,  but  an  Israelite  of 
the  tribe  of  Benjamin,  one  of  the 
two  royal  tribes  of  Israel  (i  Sam.  lo :  20, 21), 
and  both  tribes  long  known  as  the  chief 
representatives  of  Israel.  Paul  appears 
to  have  regarded  himself  as  a  represent- 
ative believer,  and  so  he  seems  to  have 
classed  himself  here  (1  Tim.  1 :  13-16;  pmi. 
3:4-6).  He  was  a  true  representative  of 
the  remnant  saved  (vcr.  5).  Admitting 
the  supposition,  it  would  exclude  the 
■writer  himself  from  God's  kingdom. 
From  this  particular  reference  to  him- 
self it  has  been  inferred  that  a  larger 
part  of  the  church  of  Rome  was  of 
Gentile  origin.  Some  interpret  For  I 
also,  etc.,  as  containing  the  ground  for 
God  forbid.  For  I  also,  as  a  true 
Israelite,  cannot  admit  that  the  nation 
is  excluded.  The  other,  the  more  com- 
mon view  is,  however,  the  more  nat- 
ural. 

2.  God  hath,  rather,  God  did  not 
cast  axvay  his  oum  people  whom  he  fore- 
knew and  decided  upon  as  such.  God 
could  not  change  his  original  plfin 
formed  from  eternity  with  infinite 
knowledge  (comp.  Ps.  94  :  14),  which  seems 
to  be  quoted  here.  Paul  may  mean 
either  Israel  as  a  nation,  whom  God 
had  foreknown  and  chosen  to  be  en- 
trusted with  the  oracles  of  truth  (s  :  i.  2), 
or  the  true  Israel  whom  he  had  fore- 
known and  chosen  as  the  "  Israel  of 
God"  (2:28.29:9:6).  The  formcr  is 
held  by  most  modern  interpreters ;  the 


latter  by  the  older  expositors.  Either 
construction  is  grammaticallj'  possible. 
The  latter,  however,  seems  to  be  more 
natural  and  more  in  accord  with  what 
immediately  follows  (ver.  3,  4,  5),  and 
with  Paul's  general  teaching  through- 
out the  Epistle,  that  the  people  of 
God  are  not  the  natural  but  the  spirit- 
ual children  of  Abraham  (i :  u-is).  God's 
true  people  have  alwas  been  believers 
(Heb.  11).  Literal  Israel  is  indeed  be- 
loved for  the  father's  sake  (ver.  23) ;  but 
none  are  true  children  but  such  as  are 
Abraham's  seed  by  faith  (9 : 7, 8;  Gai.  3 : 7, 

8,  9,  29;   see  also  our  Saviour's  words,  John  8  :  39  j. 

Or  M  ot,  or  knoiv,  ye  not  Avhat  the 
Scripture  saith  of  Elias?  literally, 
in  Elijah,  that  is,  in  the  narrative  of 
Elijah's  life.  The  ancients  used  names 
of  persons  or  things  for  designating  pas- 
sages to  which  thev  wished  to  refer. 
Compare  Luke  20  :  37  and  :Mark  12  :  26, 
at  the  hush.  How  he  intercedes  with 
God,  for  himself  and  in  l)ehalf  of  the 
true  worship  of  God,  against  Israel. 
Paul  introduces  an  analogous  case  to 
show  that  God  had  not  rciccted  Israel. 
3,  4.  Paul  refers  to  1  Kings  19  :  10- 
18,  and  quotes  very  briefly,  assuming 
his  readers  to  be  familiar  with  this  in- 
cident in  the  life  of  Elijah.  Ver.  3 
differs  slightly  from  the  Septuagint  of 
1  Kings  19  :  10 ;  ver.  4  is  from  1  Kings 
19  :  18,  and  varies  from  the  Septuagint, 
but  accords  with  the  sense  of  the  He- 
brew, though  not  in  form.  The  an- 
swer of  God,  the  dirine  response. 
Seven  thousand  men — their  wives 
and  children  are  to  be  added.  In  num- 
bering the  people  men  were  chiefly 
reckoned.  Baal — a  Phoenician  god, 
prol)ably  representing  the  sun,  though 
some  suppose  it  to  represent  the  planet 
Jupiter.  "Baal,  here  in  the  feminine, 
image  understood,  the  image  of  Baal, 
used  contemptuously  and  opposed  to 
men"  (Bengel).     But  elsewhere  Baal 


Ch.  XI.] 


ROMANS 


137 


reserved    to   myself    seven    thousand 
men,  who  have  not  bowed  the  knee  to 

5  the  image  of  Baal.  sEven  so  then  at 
this  present  time  also  there  is  a  rem- 
nant according  to   ^  the    election   of 

6  grace.  And  'if  by  grace,  then  is  it  no 
more  of  works :  otherwise  grace  is 
no  more  grace.  But  if  it  be  of  works, 
then  is  it  no  more  grace :  otherwise 
work  is  no  more  work. 

7  What  then?  ''Israel  hath  not  ob- 
tained that  which  he  seeketh  for. 
But  the  election  hath  obtained  it,  and 

8  the  rest  Avere  '  blinded ;  according  as 
it  is  written,  m  God  hath  given  them 
the  spirit  of  slumber,  »  eyes  that  they 
should  not  see,  and    ears  that   they 

9  should  not  hear ;  p  unto  this  day.    And 


myself  seven  thousand  men,  who  have 

5  not  bowed  the  knee  to  Baal.  Even  so 
then,  at  this  present  time  also,  there  is 
a  remnant  according  to  the  election  of 

6  grace.  And  if  by  grace,  it  is  no  longer 
of  Avorks  ;  otherwise  the  grace  becomes 
no  longer  grace.  But  if  of  works,  it  is 
no  longer  grace ;  otherwise  the  work  is 
no  longer  work. 

7  AYhatthen?  \Yhat  Israel  seeks,  that 
he  obtained  not ;  but  the  election  ob- 
tained it,  and  the  rest  were  hardened. 

8  As  it  is  written,  God  gave  them  a  i^pirit 
of  stupor,  eyes  that  they  should  not 
see,  and  ears  that   they   should   not 

9  hear,  unto  this  very  day.  And  David 
says, 


Sr  9  :  27  ;  Isa.  6  :  13.  ft  9  :  11 ;  Eph.  1  :  5. 

I  See  Isa.  6  :  10  ;  Mark  6  :  52  ;  John  12  :  40  ;  2  Cor.  3  :  14. 
n  Isa.  6:9;  Jer.  5  :  21 ;  Matt.  13  :  14. 


1 4  :  4,  5 


fc9:  31,  32;  10  :  3. 

m  Isa.  29  :  10. 
p  2  Cor.  3  :  14,  15. 


is  used  sometimes  in  the  masculine  and 
sometimes  in  the  feminine.  The  sug- 
gestion has  been  made  that  Baal  is 
viewed  as  having  two  sexes  and  com- 
bining the  mental  characteristics  of 
both.  I  have  reserved, /A«ve  left. 
From  this  verb  is  derived  the  noun 
translated  remnant  in  the  next  verse. 

5.  Even  so  then,  reasoning  analog- 
ically from  this  fact  in  Old  Testament 
history,  at  this  present  time  also, 
of  general  unbelief  of  Israel,  there  is 
a  remnant  which  at  times  was  very 
numerous  (Acts  6:7;  21 :  20),  according 
to  the  election  of  grace,  that  di- 
vine choice,  grounded  not  on  merit  but 
on  grace  as  an  act  of  favor  to  the  unde- 
serving (9  :  11).  This  remnant  was  the 
salt  of  the  nation  now  as  in  the  past 
(Isa.  1:9;  Rom.  9  :  27).  We  are  therefore 
no  more  to  expect  that  the  present  pass- 
ing over  of  Israel  is  to  be  total  than 
was  the  one  just  cited. 

6.  Paul  pauses  in  his  argument  to 
emphasize  the  election  of  grace,"  de- 
fining it  negatively.  And  thus  he  op- 
poses the  Jewish  idea  of  justification 
by  keeping  the  law.  And  if  this  rem- 
nant has  been  elected  or  chosen  by 
grace,  by  a  diA^ine  gracious  choice, 
then  it  is  no  more  of  works  ;  oth- 
erwise grace  is  no  more  grace, 
since  in  that  case  the  grace,  the  divine 
favor  thus  exercised  ceases  to  be  grace. 
This  verse  ends  here  according  to  many 
ancient  manuscripts.  There  is  how- 
ever much  authority  for  retaining  the 
remaining  words  in  the  text.  But  if 
the  election  be  grounded  upon  works. 


then  is  it  no  more  grace,  of  divine 
favor;  since  in  that  case,  of  grace,  the 
ivork  ceases  to  be  work.  Salvation 
through  the  divine  favor  and  salvation 
by  man's  works  are  directly  opposed  to 
each  other.  There  can  be  no  compro- 
mise. The  two  principles  are  mutually 
destructive  (i  :*). 

7.  What  then  is  our  conclusion? 
The  apostle  answers  :  Israel  as  a  na- 
tion or  people  (9  =  6)  obtained  not  that 
righteousness  as  a  ground  of  acceptance 
before  God,  which  he  seeketh  for 
in  a  wrong  way  (lo :  s) ;  hut  the 
election,  those  elected,  the  elect  ob- 
tained it.  Compare  4  :  9,  where  ''the 
circumcision"  means  the  circumcised. 
And  the  rest  were  blinded — rather, 
were  hardened  in  their  impenitence ; 
dullness  and  insensibility  took  posses- 
sion of  their  understanding  and  hearts 
(2  Cor. 3 :  14, 15).  Israel  as  a  people  are 
\newed  in  two  parts,  the  chosen  rem- 
nant forming  the  true  Israel,  and  the 
rest,  self-righteous  and  hardened,  form- 
ing the  mass  of  literal  Israel. 

8.  And  this  Paul  .says  is  as  it  is 
written.  Moses  and  Isaiah  had  writ- 
ten concerning  the  unbelief  of  Israel, 
and  their  abandonment  by  God  to  the 
insensibility  of  their  own  hearts.  Two 
passages  are  combined  (isa.  29  :  lO;  oeut. 
29  : 4)  and  freely  quoted  according  to  the 

sense.    (Comp.  isa.  6  :  9,  10;  Matt.  13  :  14.)    God 

gave  them,  in  righteous  judgment,  a 
spirit  of  stupor,  which  renders  their 
souls  torpid  and  insensible,  so  that  they 
are  not  affected  by  the  offers  of  salva- 
tion made  them  through  the  Messiah. 


138 


ROMANS 


[Ch.  XI. 


David  saith,  Let  their  tal)le  be  made  a 
snare,  and  a  trap,  and  a  stumbling- 
block,  and  a  recompense  unto  them  : 

10  let  their  eyes  be  darkened,  that  they 
may  not  see,  and  bow  down  their 
back  alway. 

11  I  say  then.  Have  they  stumbled  that 
they  should  fall  ? 

God    forbid  :     but   rather    i  through 
their  fall  salvation  is  come  unto  the 


Let  their  table  be  made  a  snare,  and 
a   trap, 

And  a  stumbling-block,  and  a  recom- 
pense to  them ; 

10  Let  their  eyes  be  darkened,  that  they 

may  not  see. 

And  bow  thou  down  their  back 
always. 

11  I  say  then,  did  they  stumble  in  order 
thatthey  might  fall?  Far  be  it!  But 
by  their  trespass  salvation  is  come  to 


q  Acts  13  :  42,  46,  47  ;  18  :  6 ;  22  :  18,  21. 


Unto  this  day  is  a  part  of  the  quota- 
tion, and  denotes  a  continuance  of  this 
condition.  There  should  be  no  paren- 
thesis in  this  verse.  Thus  it  is  shown 
that  this  condition  of  Israel  is  nothing 
new,  that  God  has  ever  dealt  in  this 
way  with  his  rebellious  people,  and 
that  this  continues  to  this  very  day. 
This  was  especially  the  case  of  Israel 
then. 

9,10,  And  to  the  same  effect  David 
says  (Ps.  69  :  22).  The  quotation  varies 
but  little  from  the  Septuagiut.  The 
natural  inference  is  that  David  is 
quoted  as  the  author  of  the  psalm  ;  but 
some  regard  the  word  David  used  as 
the  title  of  the  whole  collection  of  the 
Psalms.  "The  question  of  authorship 
does  not  affect  the  question  of  the  propri- 
ety of  the  phrase,  David  so  if  h  :  but  when 
it  is  so  likely  that  David  did  write  the 
psalm,  inventing  theories  to  prove  that 
he  did  not  seems  to  be  useless  ingenu- 
ity" (M.  R.  Riddle,  in  Ztt^^grc).  The 
sixty-ninth  P.salm  seems  to  be  full  of 
the  Messiah,  and  is  quoted  in  Matt.  27  : 
34  ;  John  2  :  17  ;  Acts  1  :  20.  This  pas- 
sage appears  to  have  typical  reference 
to  him.  The  quotation  is  applicable 
here,  whether  the  psalm  be  regarded  as 
Messianic  or  not.  Let  their  table, 
where  they  sit  feasting  and  suspecting 
no  evil,  be  made,  turned  into,  a 
snare  and  a  trap,  and  a  stum- 
blingblock,  and  so  let  their  prosper- 
ity be  turned  into  a  recompense 
unto  them.  Paul  freely  quotes  and 
develops  the  idea  of  requital.  Aiid  do 
thou  bow  down  their  back  alway 
in  tlie  servile  condition  of  slavery  and 
of  bearing  burdens.  We  must  boar  in 
mind  that  tliis  comes  upon  them  as  a 
retribution,  a  punishment  of  sin.  The 
point  of  the  quotation  is  the  judicial 
turning  of  blessings  into  curses,  and  vis- 
iting the  enemies  of  the  Messiah  with 
blindness,  servility,  and  impotence  of 


soul,  thus  setting  forth  the  desert  and 
doom  of  obstinate  unbelievers.  Some 
shrink  from  such  imprecations,  but 
they  are  not  the  expressions  of  human 
anger,  malignant  seltishness,  or  of  per- 
sonal grievance,  but  of  a  wholesome 
and  righteous  abhorrence  of  evil,  and  a 
deep  sense  of  its  desert.  They  were  the 
utterances  of  a  soul  in  full  sympathy 
with  God's  righteous  government,  and 
speaking  under  the  guidance  of  his 
Spirit  and  in  his  name,  in  reference  to 
those  who  had  grossly  violated  his  holy 
laws. 

11-24.  Nor  does  God  design 
their  final  rejection,  but 
rather  as  an  occasion  for  call- 
ING THE  Gentiles.  Israel's  restora- 
tio)i  is  desirable  for  its  influence,  and 
X>rohahle  from  the  nature  of  the  case. 

11.  I  say  then — calling  attention 
to  a  false  conclusion  which  some  might 
draw,  and  guarding  against  it.  Have 
they  stumbled— rather,  Did  they 
stumble,  when  as  a  nation  they  rejected 
the  Messiah  in  order  that  they  might 
fall  absolutely  and  finally,  as  a  judg- 
ment upon  them,  and  never  be  won 
back  to  Christ  ?  This  may  be  asked  of 
the  nation  i^-^'^),  or  of  the  rest  who 
were  hardened,  the  representatives  of 
the  nation  ( ver.  7 ) .  It  is  said  they  stum- 
bled with  reference  to  9  :  32,  though  a 
different  word  is  used,  but  both  words 
refer  to  their  rejection  of  Christ,  (comp. 
1  Cor.  1 :  23 ;  Gal.  5 :  II. )  The  fall  resulting 
from  the  stumbling  implies  ruin,  de- 
struction. The  stu7t)bling  denotes  a 
temporary  lapse;  the  fall,  final,  absolute 
ruin.  Paul  admits  the  former,  but  de- 
nies the  latter.  God  forbid,  i^ar//'om 
if.  The  word  that,  in  order  that,  in- 
troduced a  false  purpose,  but  at  the 
same  time  suggested  that  there  might 
be  some  other  purpose.  But  rather 
through  their  fai\,ofl'cnse  or  trespass, 
as  the  word  is  rendered  in  5  :  15-17, 


Ch.  XI.] 


ROMANS 


139 


Gentiles,  rfor  tx)  provoke  them  to  jeal- 

12  ousy.  Now  if  tlie  fall  of  them  he  ^  the 
riches  of  the  world,  and  the  diminish- 
ing of  them  the  riches  of  the  Gentiles  ; 

13  how  much  more  *  their  fulness  !  For  I 
speak  to  j^ou  Gentiles,  inasmuch  as  "  I 
am  the  apostle  of  the  Gentiles,  I  mag- 


the    Gentiles,    to    provoke    them   to 

12  rivalry.  Now  if  their  trespass  is  the 
riches  of  the  world,  and  their  diminu- 
tion the  riches  of  the  Gentiles,  how 

13  much  more  their  fullness?  But  I  am 
speaking  to  you  the  Gentiles.  Inas- 
much, then  as  I  am  an  apostle  of  the 


r  Ver.  14 ;  10  :  19.  s  Ver.  15.  t  Isa.  11  :  11-16  ;  Micah  4:1,2;  5:7. 

w  15  :  16 ;  Acts  9  :  15 ;  13  :  2  ;  Gal.  2  :  2,  7-9 ;  Eph.  3  :  8 ;  1  Tim.  2  :  7. 


18,  20,  literally  their  falling  aside.  The 
idea  is  a  temporary  not  final  falling 
aside  into  unbelief  and  rejecting  Christ. 
By  it  an  occasion  occurred,  so  that  sal- 
vation (which  was  "of  the  JeAvs," 
(John  4: 22))  is  come  uuto  the  Gen- 
tiles    (Acts  28:  28)      foT     tO      pFOVOke 

them,  the  Jews,    to  jealousy,    or 

rivalry — excite  them  to  emulation  to 
recover  the  blessings  they  had  lost  (Phii. 
1 :  15-18).  Thus  the  unbelief  of  the 
Jews  benefited  the  Gentiles,  in  immedi- 
ate offers  of  the  gospel  to  them  ( Acts  is  :  6), 
and  also  in  depriving  the  Jews  of  the 
power  of  insisting  that  Gentiles  should 
come  under  the  Mosaic  law,  "The 
salvation  of  Gentiles  was  indeed  always 
in  the  Divine  purpose :  but  Jewish  un- 
belief was  the  occasion  which  that 
purpose  took  for  its  actual  develop- 
ment "  (MOULE).  (Matt.  21  :  43;  22  :  9;  Acts 
13  :  46;  15  :  16,  17.) 

13.  In  this  argument  Paul  has  in 
mind  the  future  restoration  of  Israel. 
If  their  stumbling  and  rejection  were 
the  occasion  of  so  much  good,  how  much 
more  good  must  result  from  their  resto- 
ration (ver.  12, 15)  ?  ]Vow  if  their  fall, 
trespass,  falling  aside  into  unbelief,  be 
the  riches  of  the  \vorld,  in  salva- 
tion to  the  Gentiles,  bringing  to  them 
"the  unsearchable  riches  of  Christ" 
(Eph.  3:8);  and  the  diminishing  of 
them,  their  reduction  to  an  inferior 
spiritual  state  or  condition  through  un- 
belief, the  riches  of  the  Gentiles, 
how  much  more  their  fulness, 
their  restoration  to  all  the  blessings  of 
Christ's  kingdom  and  to  the  full  enjoy- 
ment of  tliem  !  How  much  more  will 
this  result  in  the  spiritual  riches  of  the 
world  and  of  the  Gentiles !  The  word 
translated  diminishing  means  a  less- 
ening, a  being  made  less,  hence  a  induc- 
tion, to  an  inferior  state  or  condition. 
It  is  found  elsewhere  only  in  1  Cor.  6  :  7, 
and  in  Isa.  31  :  8  (Septuagint).  It  is 
here  opposed  to  fullness,  the  filling  of 
them  which  is  spoken  of  the  restora- 
tion of  the  Jews  to  the  blessings  of  the 


kingdom  of  God.  Notice  that  the 
words  them,  them,  and  their  refer 
to  the  Jews  as  a  people  or  nation.  Some 
find  the  idea  of  numbers  in  the  words 
diminishing  and  fulness,  thus :  If  their 
reduction  as  God's  people  to  a  small 
number  is  the  riches  of  the  Gentiles, 
how  much  more  their  increase  to  the 
full  numTyer.  I  prefer,  however,  the 
former  interpretation,  as  it  accords  bet- 
ter with  the  spiritual  idea  of  Jewish 
condition  implied  in  ver.  15  and  in  the 
whole  context. 

13.  For — according  to  the  most  ap- 
proved reading,  But,  I  speak,  or  say, 
this  to  you  the  Gentiles,  referring 
to  the  thought  in  the  two  preceding 
verses.  He  now  and  throughout  the 
rest  of  the  chapter  addresses  the  Gen- 
tile converts  as  distinct  from  the  Jew- 
ish believers  in  the  church  at  Rome. 
He  speaks  of  the  Jews  in  the  third 
person  and  treats  the  Gentiles  as  a 
body  to  be  benefited.  He  thus  showed 
both'  his  devotion  to  his  Gentile  apos- 
tleship,  and  his  earnest  desire  for 
the  spiritual  welfare  of  his  own  kin- 
dred. It  has  also  been  inferred  from 
this  that  the  main  body  of  Roman 
Christians  were  Gentiles.  There  was 
in  Paul's  day  a  great  gulf  of  prejudice 
between  Jews  and  Gentiles.  This 
would  naturally  show  itself  in  churches 
composed  of  both  classes.  The  apostle 
had  endeavored  to  lessen  this  prejudice 
arnong  his  Jewish  brethren.  He  now 
strives  to  overcome  it  among  Gentile 
believers.  The  Jews  had  been  a  chan- 
nel and  occasion  of  blessing  to  them ; 
and  their  debtors  they  were.  (comp. 
15 :  27).  Compare  Acts  16  :  20-22,  where 
we  get  a  glimpse  of  the  Roman  con- 
tempt for  the  Jews. 

Inasmuch  as — giving  his  reason 
for  personally  addressing  them,  I  am 
an  apostle  of  the  Gentiles  (is :  12-19; 

Acts  9  :  15;  Gal.  2  :  7,  8  ;  Eph.  3  :8  ;  1  Thess.  1 :  14-16). 

A  self-consciousness  of  his  noble  mis- 
sion here  finds  expression.  I  magnify 
mine  office,  or  glorify  my  ministry, 


140 


ROMANS 


[Ch.  XI. 


14  nify  mine  office :  if  by  any  means  I 
may  provoke  to  emulation  them  which 
are  my  flesh,  and  might  save  some  of 

15  them.  For  if  ^the  casting  away  of 
them  he  the  reconciling  of  the  world, 
what  shall  the  receiving  of  them  he,  but 

16  life  from  the  dead  ?  For  if  y  the  first- 
fruit  he  holy,  the  lump  is  also  holy : 


14  Gentiles,  I  glorify  my  ministry ;  if  by 
any  means  I  may  provoke  to  rivalry 

15  my  flesh,  and  savesome  of  them.  For  if 
the  casting  away  of  them  is  the  recon- 
ciling of  the  world,  what  shall  the  re- 
ceiving of  them  be,  but  life  from  the 

16  dead?  And  if  the  first-fruit  is  holy,  so 
is  the  mass ;  and  if  the  root  is  holy,  so 


X  Ver.  11,  12. 


y  Num.  15  :  18-21. 


making  the  most  of  it,  and  exerting 
myself  to  the  utmost  for  its  succes.s, 
thereby  moving  my  kindred  to  emula- 
tion (ver.  14),  He  hoped  through  the 
Gentiles  to  reach  the  Jews,  and  that 
the  prosperity  of  the  work  among  the 
former  would  arouse  the  latter  to  atten- 
tion and  inquiry, 

14,  If  by  any  means  I  may  pro- 
voke to  emulation,  or  rivalry  (the 
same  word  as  used  in  ver.  11)  my 
flesh,  my  kindred,  and  might  save 
some  of  them,  implying  that  he  did 
not  expect  to  save  a  large  number  of 
them  through  his  own  ministry.  The}" 
were  mostly  too  prejudiced  against  him. 
too  blinded  to  see  the  truth,  and  too 
self-righteous  to  feel  their  needof  a  Sav- 
iour (2  Cor.  3 :  15, 16).  But  the  saving  of 
some  was  worthy  of  the  highest  efforts 
of  his  ministry  (i  Cor.  9  :  22).  He  would 
overcome  prejudices  on  the  part  of  both 
Jew  and  Gentile,  and  break  down  the 
middle  wall  of  partition  that  separated 
them  and  make  them  one  in    Christ 

(Gal.  3:  28;  Eph.  2  :  14-lS).      Ill  tllCSC  SOme  hc 

saw  a  pledge  and  lirst-fruits  of  the  com- 
ing glorious  harvest. 

15.  Returning  from  the  digression  in 
the  last  two  verses  the  apostle  passes  to 
the  topic  of  ver.  11,  12.  For — con- 
firms what  he  had  already  said  and 
introduces  a  reason  for  his  deep  interest 
in  tlie  salvation  of  Israel.  If  the 
castin^r  away  of  them,  a  different 
word  from  tliat  used  in  ver.  1,  2,  with 
a  different  reference.  It  is  opposed  to 
"  tlio  receiving  of  them,"  and  implies 
that  tlie  casting  away  was  not  final,  and 
that  it  was  to  be  followed  by  a  restora- 
tion. Be,  proves  to  be,  the  occasion 
of  reconciling  the  Avorld,  the  Gen- 
tiles composing  the  main  part  of  the 
world.  Tlie  circumstances  attending  tlie 
casting  away  of  Israel,  their  unbelief,  the 
crucifixion  of  Christ  and  their  rejec- 
tion of  the  gospel,  resulted  in  provid- 
ing the  world's  reconciliation  and  in 
the  enjoyment  of  it  by  the  vast  com- 


pany of  Gentile  believers  (Eph.  2 :  11-17). 
If  this  is  so,  Avhat  shall  the  receiv- 
ing of  them  be  but  life  from  the 

dead,  that  is,  like  it  in  its  effects  upon 
others.  Their  reception  into  the  king- 
dom will  be  attended  with  a  revival  of 
true  religion  so  vast  and  wonderful  that 
it  will  be  like  a  translation  from  death 
to  life.  It  will  usher  in  the  latter  day 
glory.  Some  early  and  late  expositors 
suppose  life  from  the  dead  to  mean  the 
resurrection  at  the  end  of  the  world. 
But  this  is  not  the  ordinary  use  of  life 
in  the  New  Testament.  The  connec- 
tion also  appears  to  demand  a  reference 
to  the  spiritual  blessings  conferred  upon 
the  Gentiles  through  the  Jews.  These 
would  be  so  worldwide  and  so  glorious 
as  to  form  a  fitting  climax  to  the  recon- 
ciling of  the  world  just  spoken  of. 

16.  The  apostle  has  already  implied 
the  restoration  of  Israel,  and  that  for 
its  effects  upon  the  world  it  would  be 
desirable.  He  now  treats  it  as  probable 
in  the  nature  of  the  case.  For,  rather. 
And,  if  the  first  fruit  be  holy,  set 
apart,  consecrated  to  God,  the  lump,  or 
mass,  is  also  holy.  The  first-fruit 
here  means,  not  the  first  gathered  fruit 
of  the  field  in  their  natural  state 
(Lev.  23  :  lo),  but  a  portiou  of  this  when 
prepared  for  use,  for  example  a  cake  of 
the  dough  first  prepared  (Num.  15:20). 
The  oflering  of  this  was  an  acknowl- 
edgment that  tlie  whole  belonged  right- 
fully to  God,  and  was  consecrated  to 
him,  and  was  to  lie  used  and  enjoyed  as 
such.  And  this  Paul  uses  to  illustrate 
the  restoration  of  Israel  implied  in  the 
preceding  verse,  and  as  a  reason  for  ex- 
pecting it.  If  the  first-fruit  is  holy,  if 
the  first  body  of  Jewish  believers  are 
holy,  consecrated  to  God  as  they  evi- 
dently are  and  constituting  the  true  Is- 
rael (^'^r.  2),  then  we  may  look  upon 
their  consecration  as  in  eftect  implying 
tlie  consecration  of  all,  and  their  con- 
version as  an  earnest  of  the  great  spir- 
itual harvest  and  conversion  of  Israel. 


Ch.  XI.] 


ROMANS 


141 


and   if  the   root  be  holy,  so  are  the 
branches. 

17  And  if  some  of  the  branches  be 
broken  off,  »and  thou,  being  a  wild 
olive  tree,  wert  graffed  in  among  them, 
and  with  them  partakest  of  the  root 

18  and  fatness  of  the  olive  tree,  boast  not 
against  the  branches.  But  if  thou 
boast,  thou  bearest  not  the  root,  but 


17  are  the  branches.  And  if  some  of  the 
branches  were  broken  off,  and  thou, 
being  a  wild  olive-branch,  wast  grafted 
in  among  them,  and  became  a  par- 
taker with  them  of  the  root  of  the  fat- 

18  ness  of  the  olive-tree  ;  exult  not  over 
the  branches  But  if  thou  gloriest,  it 
is  not  thou  that  bearest  the  root,  but 


z  Eph.  2  :  11-13  ;  3  :  6. 


And  so  also  in  regard  to  the  patriarchs 
who  were  consecrated  and  dear  to  God. 
If  the  root  be  holy,  if  the  fathers  of 
the  nation  were  separated  and  conse- 
crated to  peculiar  privileges  and  bless- 
ings, so  are  the  branches,  so  their 
descendants  may  be  likewise  regarded 
in  the  Divine  purpose,  and  in  the  end 
may  be  expected  to  be  so.  Holy  is  used 
in  the  Old  Testament  sense  of  conse- 
cration,  being  set  apart  to  God  and  to 
■»  his  purposes.  It  was  said  of  Israel,  that 
they  were  holy  to  the  Lord,  implying 
that  there  ought  to  be  an  inward  corre- 
sponding holiness,  but  not  affirming  or 
implying  that  this  was  actually  the 
case.  By  this  figure  the  apostle  means 
that  the  branches  sustain  the  same  rela- 
tion as  the  root,  that  the  fathers  of  Is- 
rael and  their  descendants  both  sustain 
the  same  peculiar  relation  to  God, 
namely,  consecrated  to  him  as  his  pecu- 
liar people.  Many  suppose  both  "  first- 
fruits"  and  "root"  to  refer  to  the 
fathers.  But  to  me  it  seems  more  prob- 
able that  the  second  emblem  means 
something  different  from  the  first.  It 
seems  natural  after  implying  the  res- 
toration and  conversion  of  Israel  in 
ver.  15,  to  speak  of  the  first  converts,  so 
aptly  represented  by  "first-fruits,"  as 
an  earnest  of  the  conversion  of  all. 
And  it  was  equally  natural  then  to  for- 
tify that  argument  by  the  fact  that  Is- 
rael had  from  the  fathers  downward 
been  set  apart  to  God  as  a  peculiar 
people. 

17.  Paul  continues  to  use  the  figure 
of  root  and  branches  to  illustrate  the 
true  relation  of  Jewish  and  Gentile 
converts  to  each  other,  and  to  give 
words  of  caution  to  the  latter.  If 
some  of  the  branches  be  broken 
off,  that  is,  some  of  the  Jews  through 
their  rejection  of  Christ.  The  branches 
not  broken  off  would  then  of  course 
represent  those  Jewish  converts  who 
were  of  the  true  Israel,  and  were  occu- 
pying their  original  position  in  relation 


to  the  blessings  to  be  received  from  the 
Messiah's  kingdom.  And  thou,  a 
Gentile,  being  a  wild  olive  branch 
wert  graifed  {grafted)  in  among 
them  that  remained,  and  with  them 
partakest  of  the  root  and  fat- 
ness, that  is,  of  the  fatness  of  the 
root,  participating  in  the  blessing  of 
the  divine  kingdom,  etc.  The  wild 
olive  must  not  be  considered  as  barren. 
Its  fruit  is  not  so  rich  and  abundant  as 
that  of  the  cultivated  tree,  and  has  a 
sharp  acid  taste.  The  grafting  has  refer- 
ence not  to  the  common  effects  of  graft- 
ing. It  is  "  contrary  to  nature  "  (ver.  24) 
and  the  effects  are  inverted.  It  rather 
refers  to  a  participation  of  blessing, 
and  a  community  of  privilege.  The 
Gentile  converts  had  by  divine  grace 
been  transferred  to  a  position  they  did 
not  originally  hold,  and  through  Christ 
hg^  been  made  partakers  of  the  divine 
kingdom  and  members  of  the  true  Is- 
rael.     (  Comp.  Eph.  2  :  11-13. ) 

18.  Continuation  of  the  sentence. 
And  since  thou  art  a  wild  branch  on  an 
originally  nobler  stock.  Boast  not 
against  the  branches,  or  Glory  not 
over  the  branches — over  those  broken 
off,  the  unbelieving  Jews.  But  if 
thou  art  tempted  to  glory,  remember 
that  thou  bearest  not  the  root, 
but  the  root  thee,  that  thou  art  not 
first  in  dignity  and  place,  that  the  Jews 
had  the  priority  in  the  divine  arrange- 
ment and  in  the  blessings  pertaining  to 
the  Messiah  and  his  kingdom.  Com- 
pare "To  the  Jew  first  and  also  to  the 
Greek  "  (i  =  le) ;  our  Lord's  words,  "  Go 
not  into  a  way  of  the  Gentiles,  .  .  . 
but  go  rather  to  the  lost  sheep  of  the 
house  of  Israel  "  (Matt,  lo  :  5, 6) ;  and 
Paul's  words,  "It  was  necessary  that 
the  word  of  God  should  first  be  spoken 
to  you,"  etc.  (.^ctsia  :46).  Notice  that 
those  broken  ojf  through  unbelief  though 
of  the  literal  Israel  were  not  of  the  true 
Israel  (9  :  6).  And  also  that  believ- 
ing Gentiles  were  admitted  as  a  part  of 


142 


ROMANS 


[Ch.  XI. 


19  the  root  thee.  Thou  Avilt  say  then,  The 
branches    were    broken    off,    » that    I 

20  might  be  graffed  in.  Well ;  ^  because 
of  unbelief  they  were  broken  off,  and 
thou  standest  by  faith.    ^Be  not  high- 

21  minded,  but  ^  fear :  for  if  God  •■  spared 
not  the  natural  branches,  take  heed  lest 
he  also  spare  not  thee. 

22  Behold  therefore  the  goodness  and 
severity  of  God  :  on  them  which  fell, 
severity ;  but  toward  thee,  goodness, 
fif  thou  continue  in  his  goodness: 
otherwise  sthou  also  shalt  be  cutoff. 

2:5  And  they  also,  ^  if  they  abide  not  in 

unbelief,  shall  be  graffed  in :  for  God 

24  is  able  to  graff  them  in  again.    For  if 


19  the  root  thee.  Thou  wilt  say  then, 
branches  were  broken  off,  that  I  might 

20  be  grafted  in.  Well ;  by  their  unbe- 
lief they  were  broken  off,  and  thou 
standest  by  thy  belief.    Be  not  high- 

21  minded,  but  fear:  for  if  God  spared 
not  the  natural  branches,  neither  will 
he  spare  thee. 

22  Behold  then  God's  kindness  and  se- 
verity ;  toward  those  who  fell,  sever- 
ity ;  but  toward  thee,  God's  kindness, 
if  thou  continue  in  his  kindness  ;  other- 
wise, thou  also  shalt  be  cut  off.    And 

23  they  also,  if  they  continue  not  in 
their  unbelief,  shall  be  grafted  in  ;  for 
God  is  able  to  graft  them  in  again. 


a  Ver.  11,  12,  17.         5  Acts  13  :  46,  47.        c  1  Cor.  4:7.        d  Prov.  28:  U;  Phil.  2  :  12. 
e  Ver.  17,  19  ;  1  Cor.  10  :  1-12.  /  Heb.  3  :  14  ;  10  :  23,  38.  g  John  15  :  2.  ft  2  Cor.  3  :  16. 


the  true  Israel  (ver.  20),  A  distinction 
should  be  made  between  the  theocracy 
which  answers  to  Israel,  as  a  people, 
under  the  government  of  God ;  true 
Israel,  answering  to  the  divine  king- 
dom, or  kingdom  of  God ;  and  the 
church,  the  professed  discipleship  of 
Jesus,  Of  the  latter  Paul  is  not  here 
speaking. 

19.  Thou  wilt  say  then,  or 
therefore,  in  order  to  meet  my  reasoning 
and  suggest  some  ground  at  least  for 
glorifying.  Branches  were  broken 
off  in  order  that  I  might  be  graffed 
{grafted)  in,  as  though  some  prefer- 
ence were  shown  you  over  the  Jew. 
The  should  be  omitted.  The  pronoun 
I  is  emphatic,  indicative  of  a  boasting 
spirit. 

20.  Well,  very  good,  I  admit  that 
there  was  a  preference,  but  it  was  not 
on  account  of  any  personal  merit  in 
you,  and  is  therefore  no  ground  of 
boasting.  Because  of  unbelief,  or 
their  disbelief,  they  were  broken 
off,  and  thou  standest  by  faith — 
rather,  by  thy  faith,  or  belief.  Thou 
standest  in  thy  present  relation  as  a 
branch  grafted  into  the  good  olive.  Paul 
is  here  viewing  the  human  side  merely. 
Be  not  high-minded,  haughty,  with 
a  spirit  of  l)oasting,  but  fear,  exercise 
a  reverential  and  humble  spirit,  lest 
through  sins  and  unbelief  thou  forfeit 
the  blessings  and  privileges  to  wliich 
thou  hast  been  raised. 

21.  For  if  God  spared  not  the 
natural  branches — those  of  literal 
Lsrael  in  distinction  from  those  grafted 
in — take  heed  lest  in  any  way  he 
also  spare  not  thee.  According  to 
the  Greek  text  most  generally  approved, 


omit  take  heed  lest,  and  translate, 
Neither  will  he  spare  thee,  if  thou  fall 
into  unbelief.  There  is  indeed  less  rea- 
son to  expect  the  forbearance  of  God 
toward  the  Gentiles  who  had  thus  been 
made  partakers  of  blessings  and  privi- 
leges, if  they  misused  them,  than  to- 
ward his  own  people  who  were  beloved 
for  their  fathers'  sake. 

22.  In  view  of  what  I  have  just  said 
(ver.  20, 21),  Behold  therefore  the 
goodness,  the  kindness  (2:^)^  and 
severity  of  God  ,  with  the  idea  of 
stern  sharpness  and  strictness.  On 
them  which  fell,  being  broken  oft' 
through  unbelief,  severity;  but  to- 
ward thee,  grafted  in  among  the 
branches  of  the  olive,  God's  goodness 
if  thou  continue,  or  abide,  by  faith 
in  that  goodness — in  that  state  into 
which  his  goodness  has  brought  thee. 
Grace  produces  perseverance  by  nour- 
ishing and  maintaining  faith  (1  Peter 
1:5);  it  uses  all  gospel  means,  and 
among     these     means    are    warnings 

against     apostasy     (  Heb.  6:4-9;  Jude  17-23  ) . 

otherwise,  since  in  that  case,  if  thou 
abide  not  in  that  goodness,  thou  also 
shalt  be  cut  off. 

23.  The  apostle  again  takes  up  the 
fitness  and  propriety  of  the  restoration 
of  Israel.  And  they  also,  the 
broken-ofF  olive  branches,  the  Jews, 
if  they  abide,  or  continue,  not  still 
in  unbelief  shall  be  graffed 
{grafted),  as  well  as  tlie  branches  from 
the  wild  olive  tree.  For  God  is  able 
to  graff  {graft)  them  in  again. 
Every  Jewish  convert  was  a  witness  of 
the  truth  of  this  statement.  Paul  is 
treating  now  with  individual  Jews  and 
Gentiles,  as    branches   grafted    or  re- 


Ch.  XI.] 


ROMANS 


143 


thou  wert  cut  out  of  the  olive  tree 
which  is  wild  by  nature,  and  wert 
graffed  contrary  to  nature  into  a  good 
olive  tree :  how  much  more  shall  these, 
which  be  the  natural  branches,  be 
graffed  into  their  own  olive  tree ! 

25  For  I  would  not,  brethren,  that  ye 
should  be  ignorant  of  this  mystery, 
lest  ye  should  be  wise  in  your  own  con- 
ceits, that  i  blindness  in  part  is  hap- 
pened to  Israel,  ^  until  the  fulness  of 

26  the  Gentiles  be  come  in.  And  so  i  all 
Israel  shall  be  saved  :  as  it  is  written, 


24  For  if  thou  wast  cut  out  of  that  which 
is  by  nature  a  wild  olive-tree  and  wast 
grafted  contrary  to  nature  into  a  good 
olive-tree ;  how  much  more  shall 
these,  who  are  the  natural  branches, 
be  grafted  into  their  own  olive-tree  ? 

25  For  I  do  not  wish  you,  brethren,  to 
be  ignorant  of  this  mystery,  lest  ye  be 
wise  in  your  own  conceits,  that  hard- 
ness has  come  upon  Israel  in  part, 
until  the  fullness  of  the  Gentiles  come 

26  in.    And  so  all  Israel  will  be  saved ; 


i  2  Cor.  3  :  14-16. 


k  Luke  21  :  2i. 


I  Isa.  45  :  17  ;  Jer.  30  :  17-22. 


grafted  through  faith  into  the  good 
olive  tree. 

24.  For  if  thou   •   .   .  wild  by 

nature.         (see  on  ver.  17.)        W  c  r  t 

graffed  {grafted)  contrary  to  na- 
ture into  a  good  olive  tree.    The 

superior  is  generally  grafted  into  the 
inferior  stock.  But  here  the  case  is  re- 
versed ;  the  poorer  is  grafted  into  the 
better,  with  excellent  results.  "The 
wild  olive  tree,  whose  fruit  is  larger 
and  more  meaty,  but  whose  oil  is  less 
valuable  and  used  only  for  ointments, 
has  the  curious  quality  that,  when 
grafted  on  a  cultivated  tree  it  bears  ex- 
cellent fruit,  which  is  just  the  reverse 
of  the  general  effect  of  grafting " 
(Schaff-Herzog).  How  much 
more  shall  these  that  he  the 
natural  branches,  the  unbelieving 
Jews,  be  graffed  {grafted)  into  their 
own  olive  tree,  which  is  theirs  by 
nature.  Israel  was  God's  peculiar  peo- 
ple, distinguished  for  ages  by  tokens  of 
his  regard,  and  still  beloved  for  the 
fathers'  sake.  But  Gentiles  who  had 
no  such  titles  and  tokens  of  his  favor 
have  obtained  it ;  much  more  may  Jews 
regain  it.  The  restoration  of  Israel  is  a 
more  probable  event,  judging  from 
God's  dealings  in  the  past,  than  was  the 
introduction  of  Gentiles  into  the  true 
Israel. 

25-32.  The  eestoration  of  Is- 
rael ACCORDING  TO  GOD'S  WORD  AND 
PURPOSES.  The  ultimate  gathering  in 
of  Jews  and  Gentiles. 

25.  Leaving  the  figure  of  the  olive 
tree,  Paul  now  speaks  in  plain  lan- 
guage, and  enlarges  upon  a  great  future 
restoration.  For,  confirmatory  of  the 
brighter  future  suggested  by  ver.  24,  I 
would  not,  /  do  not  wish  yon,  breth- 
ren, to  be  ignorant,  a  common  way 
with  Paul  in  calling  attention  to  some- 


thing important  ( l  :  is  ;  l  Cor.  lO  :  l ;  12 :  l ;  2 
Cor.  1  :  8  ;    1  Thess.  4  :  13)  ,  of  thiS  Uiy  StCry , 

according  to  New  Testament  usage,  a 
secret  or  hidden  thing  of  God,  not  gen- 
erally understood,  and  generally  known 
only  by  revelation  (i  Cor.  is :  51 ;  comp.  Rom. 
16 :  25 ;  1  Cor.  4:1).  Why  he  wislicd  them 
to  know  this  mystery :  Lest  ye 
should  be  Avise,  or  in  order  that  ye 
may  not  be  wise,  in  your  own 
conceits — in  your  own  estimation, 
and  think  too  highly  of  yourselves  be- 
cause of  the  preference  given  you.  He 
would  check  pride  in  Gentile  Christians. 
They  must  not  be  wise  above,  or  con- 
trary, to  what  was  written,  nor  suppose 
they  understood  better  than  Jews  the 
plans  of  God's  grace.  The  mystery  was, 
That  blindness — rather,  hardness 
(ver.  7),  in  part  is  happened,  or  come 
upon,  Israel,  a  large  part  of  the  na- 
tion, some  in  every  age  having  accepted 
Christ,  until  the  fulness,  the  full 
number,  the  multitudes,  of  the  Gen- 
tiles be  come  in,  or  (omitting  be), 
come  in  to  the  Messiah's  kingdom  and 
the  enjoyment  of  his  salvation,  (comp. 
Rev.  7:9.)  See  vcr.  15,  where  it  is  inti- 
mated that  the  conversion  of  Israel 
would  result  in  great  crowning  spiritual 
blessings  to  the  world,  which  necessar- 
ily includes  the  Gentiles.  So  it  is  not 
necessary  to  explain  this  verse  to  mean 
the  entire  gathering  of  the  Gentiles 
into  the  kingdom  before  the  restoration 
of  Israel. 

26.  And  so,  or  thiis,  in  the  arrange- 
ment of  God's  grace,  the  hardness  of 
Israel  having  ended  with  the  coming  in 
of  the  fullness  of  the  Gentiles,  all  Is- 
rael as  a  people  shall  be  saved 
through  faith  in  Christ  (ver.  23).  It  is 
most  natural  to  refer  this  to  the  ftiture, 
and  to  literal,  rather  than  spiritual,  Is- 
rael, when  the   great  body  of  Israel 


144 


ROMANS 


[Ch.  XI. 


There  shall  come  out  of  8ion  the  De- 
liverer, and  shall  turn  away  ungodll- 

27  ness  from  Jacob  :  '"  for  this  is  my  cove- 
nant unto  them,  "  when  I  shall  take 

28  away  their  sins.  As  concerning  the 
gospel,  they  are  enemies  for  your  sakes  : 
but  as  touching  the  election,  they  are 

29  "beloved  for  the  fathers'  sakes.  P'or 
the  gifts  and  calling  of  God  are  Pwith- 

"0  out  repentance.    For  as  ye  <i  in  times 


as  it  is  written,  there  will  come  out  of 
Zion  the  Deliverer  ;  he  will  turn  away 

27  ungodliness  from  Jacob;  and  this  is 
the  covenant    from    me    unto    tnem, 

28  when  I  shall  take  away  their  sins.  As 
concerning  the  gospel,  they  are  ene- 
mies for  your  sake  ;  but  as  concerning 
the  election,  they  are  beloved  for  the 

29  fathers'  sake.  For  the  gifts  and  the 
calling  of  God  are  not  repented   of. 


w  Jer.  31  :  31-37.        n  Kzek.  36  :  25-29.        o  Deut.  9  :  5 ;  10  :  15.       p  See  refs.  Num.  23  :  19.       ql  Peter  2  :  10. 


then  living  will  be  brought  to  the 
acknowledgment  of  the  truth.  The 
context  and  the  course  of  argument 
both  require  these.  As  it  is  written. 
The  quotation  is  freely  given  from 
memorj^,  gathered  from  Isa.  59  :  20,  21 ; 
27  :  9,  and  perhaps  Ps.  14  :  7.  It  was 
not  necessary  for  the  apostle  to  quote 
carefully,  for  the  coming  of  a  Deliverer 
was  all  that  Avas  essential  to  his  argu- 
ment. There  shall  come  out  of 
Zion  (comp.  Ph.  14:7),  coiiccived  as  the 
capital  of  the  theocracy,  from  the  seed 
of  David,  the  Deliverer  (spoken  of 
tlie  Messiah),  which  might  be  referred 
to  either  his  first  or  second  coming.  It 
seems  however  more  natural,  and  it  ac- 
cords better  with  the  next  verse,  to  re- 
gard the  reference  here  to  the  second 
coming,  in  connection  with  which  tills 
great  work  will  be  consummated. 
And,  rather,  heivill,  turn  away  un- 
godliness from  Jacob,  as  a  people 
or  nation.  lie  would  overcome  their 
unbelief  and  rebellion,  and  they  would 
forsake  their  ungodly  deeds  and  accept 
him  as  their  deliverer  from  coming 
wrath (2  Thess.  1:9).  The  quotation  speaks 
of  his  coming  in  general  terms,  but 
Paul  manifestly  views  the  future  re- 
sults in  the  conversion  of  Israel  to 
Christianity.  There  are  present  indi- 
cations that  the  fulfillment  of  tlie ' 
apostle's  predictions  may  be  near  at 
hand.  The  gospel  is  being  preached 
to,  and  converts  gathered  from,  all 
nations.  A  widespread  religious  and 
spiritual  awakening  is  occurring  among 
the  Jews ;  and  a  general  tendency 
among  them  to  return  to  their  own 
land.  Local  ("liristian  missions  also 
are  established  in  their  behalf.     (See  on 

Acts  3  :  21.) 

27.    Continues    the   quotation    (is a. 
59:21):  For  this  is   my  covenant, 

or,   the  covenant  granted  from    me  to 
them.    The  apostle  gives  only  the  first 


words  of  a  well-known  promise,  often 
repeated  and  familiar  to  his  readers, 
containing  the  gracious  results  of  par- 
don, peace,  and  renewal  to  Israel.  For 
the  fuller  terms  of  God's  gracious  cove- 
nant see  Jer.  31  :  31-34,  and  Heb.  8  : 
8-12  ;  10  :  16,  17.  This  refers  back- 
ward to  the  promised  work  of  the  Mes- 
siah in  the  preceding  verse,  and  for- 
ward to  its  accomplishment,  when 
I  shall  take  away  their  sins  (isa. 
2T :  9),  pardon  them  and  restore  them  to 
the  Divine  favor.  (Comp.  isa.  4:4.)  This 
forgiveness  is  included  in  the  covenant. 

28.  Summing  up  and  confirming 
the  thought  just  brought  to  view.  As 
concerning  the  gospel,  as  unbe- 
lievers and  rejecters  of  it,  they  are 
enemies,  treated  with  strictness  and 
given  over  to  hardness  for  your 
sakes,  in  fiivor  of  you,  so  that  you 
may  be  brought  into  the  Messiah's 
kingdom  and  enjoy  its  fiivor  and  privi- 
leges. But  as  touching,  or,  as  con- 
cerning, the  election,  God's  choice  of 
them  as  a  people,  they  are  beloved, 
and  still  within  his  gracious  pur- 
poses, for  the  fathers'  sake,  the 
patriarchs  of  the  nation  (Deut.  7 : 8 ;  9  : 5 : 
10  :  15).  Some  refer  the  election  to  "  the 
remnant"  (vcr.  5),  and  enemies  to  "the 
rest"  of  ver.  8.  It  accords  better,  how- 
ever, with  the  context  to  regard  them 
both  as  referring  to  Israel,  as  a  people 
or  nation. 

29.  This  verse  confirms  the  last 
clause  of  the  i)receding  ver.se.  For 
the  gracious  gifts  and  calling  of 
God — his  purpo.se  and  act  in  calling — 
are  without  repentance,  the  same 
word  as  in  2  Cor.  7  :  10,  and  here  very 
emphatic.  Paul  means  to  put  it  very 
strongly,  that  God's  purposes  are  im- 
mutable. God  has  not  repented  of  the 
covenant  and  promises  made  to  Abra- 
ham, Isaac,  and  Jacob,  and  so  Israel. 
though  passed  over  for  a  time,  is  still 


Ch.  XI.] 


ROMANS 


145 


past  have  not  believed  God,  j-et  have 
now  obtained    mercy  >■  through    their 

31  unbelief ;  even  so  have  these  also  now 
not  believed,  that  through  your  mercy 

32  they  also  may  obtain  mercy.  For  ^  God 
hath  concluded  them  all  in  unbelief, 
that  he  might  have  mercy  upon  all. 


30  For  just  as  ye  in  times  past  disobeyed 
God,  but  have  now  obtained  mercy  by 

31  their  disobedience ;  so  have  these  also 
now  disobeyed,  that  by  the  mercy 
shown  to  you  they  also  may  now  ob- 

32  tain  mercy.  For  God  shut  up  all  unto 
disobedience,  that  he  might  have 
mercy  on  all. 


r  Ver.  11-19. 


s3  :  9;  Gal.  3  :  22. 


within  the  purposes  of  Divine  love  (Num. 

25  :  19;  1  Sam.  15  :  29  ;  Phil.  1:6;  Heb.  13  :  8 ;  2 
Tim.  2  :  13). 

30,  31.  In  these  verses  the  apostle 
illustrates  and  confirms  the  statement 
of  ver.  29.  For  as  ye — Gentiles — in 
times  past  have  not  believed, 
omit  have  and  translate,  disobeyed 
God.  (comp.  1 :  18-32.)  Yet  havc  now 
obtained  mercy  through  their 
unbelief,  their  disobedience,  that  is, 
of  Israel — the  Jews.  Through  this  dis- 
obedience Christ  was  crucified  and  be- 
came a  propitiation  for  our  sins,  and  it 
became  also  the  occasion  of  preaching 
the  gospel  to  the  Gentiles.  So  have 
these — Israel,  the  Jews — also  now 
not  believed,  or  )iow  disobeyed,  that 
through  your  mercy,  better,  that 
through  mercy  shown  to  yoic  by  God  in 
the  gospel  they  also  may  obtain 
mercy,  being  influenced  thereby  and 
excited  to  emulation.  ( see  on  ver.  u,  is. ) 
The  emphatic  idea  in  these  two  verses 
is  mercy.  Jewish  unbelief  and  conse- 
quent disobedience  was  the  occasion  of 
mercy  to  the  Gentiles ;  and  this  mercy 
to  the  Gentiles  will  be  the  occasion  of, 
and  will  result  in,  the  Jews  obtaining 
mercy.  Thus  the  seeming  rejection  of 
Israel  will  be  only  for  a  time,  and 
God's  immutable  purposes  of  mercy 
toward  them  will  ultimately  have  a 
fulfillment. 

33.  The  Divine  plan  in  a  nutshell ; 
consummated  in  the  world's  redemp- 
tion. For  God  shut  up  all,  Jews  and 
Gentiles,  in  unbelief,  or  disobedience, 
the  Gentiles  in  the  past,  the  Jews  at 
present,  that  he  might  have  mercy 
on  all,  in  bringing  the  multitude.s  of 
both  Gentiles  and  Jews  ultimately  into 
his  kingdom.  Concluded,  or  shut 
up,  so  as  to  be  helpless — without  means 

of    escape.         (Comp.    G.i1.  3:22;    Rom.  3  :  19.) 

All  are  indeed  put  on  the  same  footing — 
that  of  mercy — and  for  all  mercy  is  pro- 
vided, and  offered  to  all,  on  condition 
of  acceptance  by  faith.  But  this  does 
not  appear  to  have  been  all  that  was  in 


the  apostle's  mind,  which  drew  forth 
his  acclamation  of  praise.  He  saw,  in 
the  future  Israel's  restoration  and  con- 
version, with  the  Gentile  fullness, 
bringing  the  whole  world  to  Christ. 
He  beheld  God's  plan  in  treating  both 
Jews  and  Gentiles  alike,  with  like  glo- 
rious results,  when  the  whole  race  liv- 
ing at  the  time  would  be  redeemed  to 
God.  Surely  such  a  view  was  enough 
to  call  forth  his  highest  admiration  and 
his  unspeakable  praise. 

Israel's  Restoration.  There  ap- 
pear to  be  unfulfilled  prophecies  con- 
cerning Judah  and  Israel,  such  as  Joel 
3  :  1-21 ;  Amos  9  :  8-15.  Paul  saw  the 
fulfillment  of  such  prophecies  in  the 
conversion  and  restoration  of  Israel. 
Much  has  been  written  upon  this  subject, 
some  spiritualizing  these  prophecies, 
and  others  taking  them  with  extreme 
literalness.  Perhaps  their  true  and  in- 
tended meaning  lies  between  the  two. 
There  never  has  been  a  time  since  apos- 
tolic days  when  there  was  so  much  to 
indicate  their  near  fulfillment  as  now. 
A  wonderful  awakening  is  going  on 
among  the  Jewish  people,  a  national 
and  a  spiritual.  This  extends  to  all 
parts  of  the  world.  There  is  the  Zion- 
ist movement  toward  spiritual  truth 
and  the  Promised  Land.  Already  there 
are  said  to  be  twenty-nine  Jewish 
colonies  in  Palestine,  and  it  is  estimated 
that  there  are  not  less  than  one  hun- 
dred thousand  Jews  there.  And  the 
Anglo-Saxon  race — whether  we  regard 
it  as  more  largely  representing  spirit- 
ual Israel  than  any  other,  or,  with 
some,  as  the  actual  continuance  of 
the  ten  lost  tribes  of  Israel — this  race 
is  the  great  propagator  of  Christian- 
ity, the  great  Christian  missionary 
race  of  the  world.  The  conversion 
of  the  Israelitish  people  will  be  the 
climax  of  triumphant  Christianity, 
and  will  add  a  stimulus  and  force  to 
missionary  enterprises  unprecedented 
in  history.  In  regard  to  the  Jew  and 
Christianity,  it  may  be  added,  that  it 


K 


146 


ROMANS 


[Ch.  XI. 


33  O  the  depth  of  the  riches  both  of  the 
wisdom  and  knowledge  of  God !  '  How 
uusearehablu  are  his  judgments,  and 

34  his  ways  past  finding  out !  "  For  who 
hath  known  the  mind  of  the  Lord? 
Or    who    hath   been    his    counsellor? 

35  Or  ^  who  hath  first  given  to  him,  and  it 
shall  be  recomijensed  unto  him  again? 

36  For  y  of  him,  and  through  him,  and  to 


o3  Oh,  the  depth  of  the  riches,  both  of 
the  wisdom  and  the  knowledge  of  God  ! 
How  unsearchable  are  his  judgments, 

34  and  his  ways  past  tracing  out !     For, 

Who  knew  the  mind  of  the  Lord  ? 
Or  who  became  his  counselor? 

35  Or  who  first  gave  to  him,  and  it  shall 

36  be  given  back  to  him  agr.in  ?  For 
from  him,  and  through  him,  and  for 


t  Ps.  36  :  6  ;  92  :  5. 


M  Job  15  ;  8 ;  1  Cor.  2  :  16.    x  Job  35  :  7  ;  11  :  11. 


1  Chron.  29  :  11,  12;  Col.  1  :  16. 


should  not  be  demanded  that  he  render 
himself  less  a  Jew,  but  that  he  accept 
Jesus  as  his  Messiah,  the  promised 
One  of  Israel.  This  is  plainly  in  har- 
mony with  the  fifteenth  chapter  of  tlie 
Acts. 

33-35.  Exclamations  of  won- 
der AT  THIS  SUBLIME  MYSTERY, 
AND   ASCRIPTIONS   OF   PRAISE   TO  THE 

Author  and  Ruler  of  all.  This 
naturally  concludes  the  discussion  in 
the  ninth,  tenth,  and  eleventh  chapters. 
It  is  also  a  fitting  conclusion  to  the 
whole  doctrinal  discussion  of.  tlie  Epis- 
tle which  ends  here.  Compare  the  ex- 
ultant endings  of  chapters  seven  and 
eight. 

33.  With  this  lofty  and  wide  range 
of  view  of  God's  mysterious  plan  in- 
volving the  glorious  results  of  redemp- 
tion, the  apostle  gives  vent  to  his 
emotions  in  expression  of  adniirati<m 
and  praise.  O  the  depth,  as  of  the 
great  deep,  hidden  and  beyond  man's 
scrutiny  fi  Cor.  2  :  lO;  ps.  36  :  6),  of  the 
riches,  inexhaustible  abundance,  a 
word  frequently  used  by  Paul  of  God's 
goodness,  grace,  and  glory  (2:4:9:23; 

10:12;    Eph.  1:7,8:    2:7;    3:8,16;     Col.  1  :  27 ; 

2 : 2),  both  of  the  wisdom,  in  plan- 
ning, arranging,  and  carrying  out  all 
his  purposes,    and    knowledge,   in 

knowing  all  things  from  the  beginning. 
"  AVhere  knowledge  and  wi.sdom  are 
used  together,  the  former  seems  to  be 
knowledge  regarded  by  itself,  the  latter 
wi.sdom  as  exhibited  in  action  (icnr.  12:8: 
Col.  2:3).  .  .  Knowledge  applies  chief- 
ly to  the  apprehension  of  truths,  wis- 
dom superadds  the  power  of  reasoning 
about  them  and  tracing  their  relations  " 
(Thayer,  "  N.  T.  Lex." ).  M eyer  re- 
gards wisdom,  the  more  general  term, 
"  ruling  everything  in  the  best  way  for 
the  best  end."  Knowfedge,  the  more 
special  term,  of  all  relations,  means, 
and  methods.  A  large  number  of 
scholars  translate,   O  depth  of  riches 


and  of  ivisdovi  and  of  knowledge  of 
(Jod !  HoAV  unsearchable,  even 
to  the  inspired  vision  of  the  apostle, 
are  his  judgments,  the  purposes 
and  decisions  of  wisdom,  especially  in 
chastisement  and  punishment  (ps.  97 : 2)  ; 
and  his  ways,  his  methods  of  pro- 
cedure in  carrying  out  his  plans,  bring- 
ing good  out  of  evil,  and  causing  all 
things  to  redound  to  his  glory,  past 
finding  out — beyond  human  ability 
to  trace  from  the  beginning  to  the  end 

(Eph.  3:8:  Job  9  :  10).      His  WayS  SO  knOUll 

to  him,  so  nvknoicn  to  us. 

34.  The  apostle  uses  the  words  of 
Isaiah  (40:  is),  quoted  from  the  Septua- 
gint,  as  suited  to  his  thought  and  con- 
firmatory of  it.  For  who  knew  the 
mind  of  the  Lord  in  the  beginning 
of  creation,  who  had  knowledge  of  what 
he  Avould  do,  or  Avho  became  his 
counsellor,  who  had  wisdom  to  enter 
into  his  methods  and  advise  him  about 
carrying  out  his  plans ?    (Comp.  i  Cor.  2 :  16 ; 

Jer.  23  :  18.) 

35.  In  this  verse  Paul  uses  language 
from  Job  41  :  11  (comp.  Job.  35  : 7),  accord- 
ing to  the  Hebrew.  Or  who  first 
gave  to  him  and  it  shall  be  recom- 
j)ensed  to  him  again?  This  ques- 
tion naturally  refers  to  his  riches 
(ver.  33).  Xo  ouc  has  cvcr,  or  can  ever, 
lay  him  under  obligation.  He  is  the 
giver,  not  the  receiver — rich  unto  all 
that  call  upon  him  (lo  :  12). 

36.  "  An  emphatic  negative  answer 
{no  one)  is  implied  in  the  foregoing 
questions;  and  For,  because,  intro- 
duces a  conclusive  reason  for  this  em- 
pJiatic  negation"  (BoiSE).  For  of 
him,  as  the  Creator  and  source  of  all 
things,  and  through  him,  or  by 
means  of  him,  sustaining,  overruling, 
and  governing — the  channel  of  all 
blessings — and  to  him,  the  final 
cause  and  end,  are  all  things.  He  is 
the  source,  the  instrumentality,  and  the 
end  of  all  created    things.     (Comp.  coi. 


Ch.  XI.] 


ROMANS 


147 


him,  are  all  things  :  '  to  whom  he  glory 
for  ever.    Amen. 


him,   are  all  things;    to   him  be  the 
glory  forever.    Amen. 


z  Gal.  1  :  5  ;  1  Tim.  1  :  17  ;  Heb.  13  :  21 ;  1  Peter  5  :  11 ;  Eev.  1  :  6. 


1 :  16.)  Alford,  following  Origen,  finds 
here  an  implied  reference  to  the  attri- 
butes of  God  manifested  in  three  persons 
of  the  Godhead.  To  whom  be  glory 
forever,  through  all  the  periods  and 
developments  of  the  future.  Amen. 
(Sctoni :  25. )  "  Paul  iu  chapter  nine 
had  been  sailing,  as  it  were,  on  a  strait ; 
he  is  now  on  the  ocean"  (Bengel).' 
"Never  was  a  survey  taken  more  vast 
of  the  Divine  plan  in  the  history  of  the 
world"  (GODET). 

Preaching  —  Doctrinal,  Ex- 
perimental, AND  Practical.  Paul 
grounded  his  preaching  and  teaching 
in  doctrine.  This  is  exemplified  in  all 
his  Epistles  to  the  churches,  in  which 
he  first  unfolds  doctrine  and  then  en- 
forces practice.  He  also  wrote  and 
spoke  from  a  deep  experience.  The 
present  generation  would  do  well  to  take 
lessons  from  him.  Since  the  great  re- 
vival movement  of  1858  doctrinal 
preaching  has  declined  and  ethical  and 
practical  instruction  has  largely  tiiken 
its  place.  Converts  have  greatly  mul- 
tiplied, but  without  the  corresponding 
increase  of  knowledge  in  the  Scriptures 
and  of  the  truth.  As  might  be  expected 
there  has  been  a  great  lack  of  doctrinal 
knowledge  among  church-members  gen- 
erally. Sunday-school  teachers  have 
often  shrunk  from  the  thought  of  giving 
doctrinal  instruction.  Many  therefore 
have  grown  up  with  superficial  views 
and  weak  convictions.  Tliere  needs  to 
be  a  return  to  doctrinal  study  and  ex- 
perience. Doctrines  not  only  need  to 
be  learned  from  the  Scriptures,  but  also 
verified  in  personal  experience.  The 
result  will  be  men  and  women  of  deep 
religious  convictions.  Knowing  Christ 
and  knowing  his  doctrine  they  will 
speak  from  the  heart,  and  hence  to  the 
heart.  They  will  be  eminently  doc- 
trinal and  eminently  practical.  They 
will  be  in  touch  with  Christ  and  in 
touch  with  their  fellow-men.  Their  in- 
fluence will  be  felt  among  all  classes, 
and  in  all  the  walks  of  life,  upon  the 
intellectual,  social,  and  political,  as 
well  as  upon  the  religious  world. 
Practical  Remarks. 
1.  God  is  ever  faithful  to  his  promises 


1  and  to  his  people  (ver.  1 ;   Heb.  11  :  13 ; 
1  Peter  4  :  19  ;  2  Peter  3  :  4-10). 

2.  Paul  was  a  remarkable  example  of 
salvation  by  grace,  of  God's  faithfulness 
to  Israel,  and  of  his  mercy  toward  Gen- 
tiles (ver.  1,  6  :  1  Tim.  1  :  12-16). 

3.  The  salvation  of  God's  true  people  is 
safe  and  assured  in  his  hands  (ver.  2; 
John  10  :  28,  29). 

4.  The  best  of  saints  sometimes  give 
way  to  despondency  and  unbelief.  Chris- 
tians should  not  be  pessimists  (ver.  3,  4  ; 
Ps.  42  :  5,  11. 

5.  God  has  so  exercised  his  gracious 
election  that  no  age  of  the  world  will  be 
without  a  remnant  of  his  people  (ver.  5 ; 
Isa.  62:  1,  3). 

6.  Salvation  by  grace  excludes  the  idea 
of  merit  founded  on  works.  The  sinner 
is  utterly  unworthy  and  helpless  (ver.  6  ; 
4:4;  Eph.  2  :  8,  9). 

7.  The  right  seeking  of  salvation  is  in 
harmony  with  God's  electing  grace,  and 
implies  submitting  to  God's  righteousness 
(ver.  7;  10:3;  9  :16). 

8.  When  people  are  left  by  God  to  them- 
selves, their  spiritual  powers  become  per- 
manently darkened  and  their  blessings 
turn  into  curses  (ver.  8-10 ;  Acts  28  :  26,  27  ; 

2  Cor.  4  :  4). 

9.  Even  the  means  of  grace  and  gospel 
privileges  become  malevolent  to  those 
who  persistently  reject  God  (ver.  9, 10 ; 
Acts  7  :51;  2  Cor.  2  :  16). 

10.  Individuals  and  peoples  sink  down 
into  the  most  wretched  moral  and  spirit- 
ual slavery  by  departing  from  God  (ver. 
10;  6:  16). 

11.  In  God's  dealing  Avith  the  Jews  we 
have  an  illustration  of  how  he  brings  good 
out  of  evil,  and  makes  even  sin  result  in 
the  race's  welfare,  and  in  his  own  glory 
(Ps.  76  :  10).  The  barrier  between  Jew 
and  Gentile  was  broken  down.  The 
destruction  of  Jerusalem,  of  the  temple, 
and  of  the  ceremonial  rites,  took  away 
barriers  to  the  propagation  of  the  true 
spiritual  worship  of  the  gospel  (ver.  11 ; 
John!  :  18-24). 

12.  The  conversion  of  Israel  would 
greatly  facilitate  the  conversion  of  the 


148 


ROMANS 


[Ch.  XI. 


world.  Scattered  everywhere  they  would 
become  a  band  of  most  efficient  mission- 
aries among  all  nations.  Even  their  con- 
version would,  like  a  miracle,  impress  the 
world.  It  may  be  the  design  of  God  that 
they  should  be  the  last  as  well  as  the  first 
missionaries  (ver.  12,  15). 

13.  The  mutual  relation  into  which 
the  gospel  brings  Jews  and  Gentiles 
should  lead  them  to  banish  all  feelings  of 
hatred  or  contempt,  to  pray  and  put  forth 
efforts  for  each  other's  salvation,  and  to 
unite  in  bringing  the  world  to  Christ 
(ver.  13-lG). 

14.  We  should  ponder  well  our  debt  to 
God's  ancient  people,  both  in  civil  and 
religious  matters.  Salvation  is  of  the 
Jews  (John  4  :  22).  Through  them  the 
Saviour  and  Christianity  have  come  to 
us.  "The  germs  of  popular  government 
are  all  to  be  found  in  the  elements  of  the 
Hebraic  commonwealth  under  Moses : 
popular  suffrage  ;  government  organized 
into  three  departments— the  legislative, 
the  executive,  and  the  judicial ;  two  great 
representative  assemblies— a  house  of 
deputies  and  a  senate  ;  a  system  of  laws 
independent  of,  not  emanating  from,  the 
will  of  a  single  despot:  provisions  of 
mercy  mitigating  the  severity  of  absolute 
justice,  and  forbidding  the  cruelty  of  per- 
sonal revenge;  .  .  .  liberty,  law,  order, 
the  revelation  of  a  personal  God,  the  in- 
carnation of  a  spiritual  righteousness,  a 
divinely  inspired  ethics,  and  the  world's 
Redeemer,  the  source  and  the  inspiration 
of  all  redemptive  influences  are  all  in- 
cluded in  our  debt  to  Judaism  "  (Lyman 
Abbott).  (Ver.  16-18.  See  "  Wines' Laws 
of  the  Ancient  Hebrews.") 

1">.  The  Jewish  theocracy  and  the 
church  are  not  the  same.  The  former  in- 
cluded all  Israel  by  natural  birth,  the  lat- 
ter is  made  up  only  of  those  who  have 
exercised  personal  faith.  The  one  was 
national,  the  other  included  many  local 
organizations  (ver.  11-16,  32). 

16.  Infant  baptism  finds  no  place  in  this 
chapter.  The  church  is  not  here  dis- 
cussed as  an  organization.  The  theocracy 
and  the  kingdom  of  God  are  rather 
brought  into  view  (ver.  16-18). 

17.  The  Gentile  has  no  reason  of  boast- 
ing over  the  Jew.  There  is  no  special 
covenant  pledging  restoration  to  default- 


j  ing  Gentiles.  God  would  not  probably 
I  bear  so  long  with  them  as  he  did  with 
j  Israel  (ver.  18-24). 

18.  There  is  a  tendency  among  those 
enjoying  high  privileges  to  be  high- 
minded  and  to  despise  others  less  favored 

I  (ver.  18,  19 ;  Luke  18  :  9-11,  19). 

19.  The  exercise  of  true  faith  is  produc- 
tive of  humility,  and  watchfulness,  and 

I  of  the  use  of  means  resulting  in  perse- 
1  verance  and  final  salvation  (ver.  20,  21  ; 
{  1  John  5:  4;  1  Cor.  15  :  57). 

20.  We  get  a  one-sided  view  of  God  if 
we  lose  sight  of  either  his  goodness  or  his 
justice  (ver.  22,  23). 

21.  Faith  and  unbelief  have  been  the 
two  great  deciding  exercises  in  the  relig- 
ious experiences  of  men  in  all  ages  (ver. 
23,  24;  Heb.  11). 

22.  In  this  world  God  deals  with  nations, 
churches,  and  communities  (ver.  14,  24 ; 
Gen.  15  :  14 ;  Jer.  51  :  20,  21 ;  Rev.  2  :  16). 

23.  The  existence  of  sin  in  the  world 
and  the  use  God  makes  of  it  in  his  plans 
of  grace  and  redemption  are  divine  mys- 
teries (ver.  25). 

24.  The  conversion  of  Israel  is  foretold, 
but  its  details  are  not  made  known. 
Whether  it  is  to  precede,  or  follow  our 
Lord's  second  coming,  or  whether  they 
are  to  return  to  their  own  land  and  be 
converted  there,  Paul  does  not  definitely 
say.  Such  questions  should  be  treated 
cautiously,  and  their  settlement  left  to 
their  fulfillment  (ver.  26,  27). 

25.  The  promises  of  God  to  Israel  en- 
courage missionary  labors  among  them 
(ver.  26-29). 

26.  Everj'  effort  made  for  the  conversion 
of  the  Gentile  world  is  sometliing  done  to- 
ward the  conversion  of  Israel  (ver.  26-31). 

27.  All  of  God's  designs  of  mercy  will 
most  surely  be  carried  out.  God  will  not 
forsake  his  people.  No  opposition  can 
thwart  his  purpose  to  save  them  (ver.  29  ; 
Ps.  89  :  35,  36 ;  Titus  1:2;  Heb.  6  :  IS : 
James  1 :17). 

28.  Peoples  and  communities  bear  cer- 
tain spiritual  relatioTis  to  one  another. 
These  should  not  be  ignored,  but  if  possi- 
ble discovered  and  used  for  the  advance- 
ment of  Christ's  cause  (ver.  29,  30). 

29.  All  men  are  sinners,  and  on  a  level 
before  God,  and  can  be  saved  only 
through  his  mercy  (ver.  32). 


Ch.  XII.] 


ROMANS 


149 


Practical  and  ethical  lessons. 

12  I  BESEECH  you  therefore,  brethren, 
by  the  mercies  of  God,  that  ye  "  present 
your  bodies  ^a  living  sacrifice,  "holy, 
acceptable  unto  God,  ivhich  is  your 
2  reasonable  service.  And  <i  be  not  con- 
formed to  this  world  :  but  ^  be  ye  trans- 
formed f  by  the  renewing  of  your  mind. 


12  I  BESEECH  you  therefore,  brethren, 
through  the  mercies  of  God,  to  present 
your  bodies  a  living  sacrifice,  holy, 
well  pleasing  to  God,  which  is  your 
2  rational  service.  And  be  not  con-- 
formed  to  this  age,  but  be  transfigured 
by  the  renewing  of  your  mind,  that  ye 


o6  :  13;  1  Cor.  6  :  13,  19,  20.  6  Heb.  13  :  15,  16.  c  See  refs.  Lev.  1  :  3. 

d  2  Cor.  6  :  14-17  ;  James  1  :  27  ;  4  :  4  ;  2  Peter  2  :  20  ;  1  John  2  :  15-17.  e  2  Cor.  5  :  17. 

/  John  3:3-7;  Eph.  4  :  22-24 ;  Col.  3:10. 


30.  We  may  hope  from  God's  word  for 
the  time  when  the  whole  world  will  be 
converted  to  Christ  (ver.  32 ;  Isa.  11 :  9 ; 
Hab.  2:  14;  Rev.  20:4). 

31.  Since  God  is  infinitely  wise,  just,  and 
good,  it  becomes  us  to  be  humble  and 
submissive  to  his  will  (ver.  33-36). 

32.  God  is  the  Creator  and  Owner  of  all 
things.  The  universe  evinces  his  power, 
wisdom,  goodness,  and  glory  (ver.  33-36; 
Ps.  19:  1,6). 

33.  Still  greater  wisdom  and  glory  are 
displayed  in  his  moral  government  and 
in  his  word  (ver.  33-36 ;  Ps.  19  :  7-14). 

34.  The  wisdom,  knowledge,  and  ways 
of  God,  will  furnish  themes  of  contem- 
plation and  of  praise  through  all  eter- 
nity (ver.  33-36). 

35.  God  alone  is  absolutely  great  (ver. 
35  ;  Ps.  50  :  1-3,  12  ;  86  :  10 ;  Rev.  4  :  11). 

36.  All  truth  tends  to  exalt  God,  and  to 
present  him  as  all  and  in  all.  All  true 
religion  comes  from  him,  and  to  him 
ascribes  all  the  glory  (ver.  36 ;  Rev.  7  :  10- 
12). 

CHAPTER  XII. 

"With  the  preceding  chapter  closes  the 
doctrinal  portion  of  the  Epistle.  With 
this  chapter  begins  the  practical  por- 
tion, consisting  of  various  precepts,  ad- 
monitions, concluding  remarks,  mes- 
sages, salutations,  and  benedictions.  In 
this  chapter  Paul  first  enforces  self-con- 
secration (ver.  1,2)^  and  a  sober,  impar- 
tial judgment  of  self  in  the  use  of  tlie 
spiritual  gifts  bestowed  (rer.  3-8).  He 
then  exhorts  to  social  duties,  growing 
out  of  unfeigned  love  to  one  another  as 
Christians  (ver.  9-13)^  and  to  the  world 

(ver.  14-21). 

1-8.  Self-consecration  to  God 
and  the  eight  use  of  spiritual 
gifts  connected  with  an  impar- 
tial judgment  of  self. 


1.  Paul  says.  Therefore,  with  es- 
pecial reference  to  the  closing  thoughts 
of  the  preceding  chapter,  and  also  with 
a  general  reference  to  the  mercies  of 
God,  exhibited  through  the  whole  pre- 
ceding doctrinal  discussion.  The  Greek 
word  for  beseech  cannot  be  exactly- 
translated  into  English.  It  includes 
here  the  idea  of  entreaty  and  exhorta- 
tion, /  entreat  and  exhort.  Mercies, 
the  emotions  of  tenderness  and  pity,  the 
compassionate  dealings  of  God,  which 
are  unfolded  in  chapters  3-8.  The  word 
is  also  used  in  2  Cor.  1:3;  Phil.  2:1; 
Col.  3  :  12 ;  Heb.  10  :  28.  No  motive 
could  be  stronger.  That  ye  present 
your  bodies— too  little  thought  of 
that  they  should  be  temples  of  the  Holy 
Spirit  ( 1  Cor.  6  :  19 ) .  A  living  sacrifice 
— as  animals  before  the  altar,  so  present 
your  bodies  before  God.  God  wishes  not 
the  dead  bodies  of  irrational  animals, 
but  the  living  bodies  of  his  true  worship- 
ers (Ps.  51 :  15-17),  as  a  thank  olFering. 
(comp.  Lev.  3  : 1  ff.)  Holy — free  from  de- 
fect and  impurity.  Acceptable,  or 
well-pleasing,  unto  God,  which  is 
your  reasonable,  or  rational,  serv- 
ice. Service  is  properly  religious  serv- 
ice, opposed  to  a  mere  external  cere- 
monial    service     (Heb.   12  :  28.      Comp.   Phil. 

4:18.).  As  an  expression  of  gratitude 
Paul  would  have  them  consecrate  their 
powers  and  energies  to  God,  not  merely 
the  soul,  but  the  soul  acting  through 
the  body,  the  hands,  feet,  eyes,  tongue, 
and  brain.  The  body,  once  polluted  by 
sin,  and  a  slave  to  sin  (1 :  24;  6 :  12) 

3.  This  consecration  must  extend  to 
the  soul  and  to  the  life.  And  be  not 
conformed  to  this  world,  or  fash- 
ioned according  to  this  age,  to  the  prin- 
ciples and  practices  of  evil  connected 
with  this  period  of  sin  and  death  (2  Cor. 

4:4;    Gal.  1  :  4 ;    Eph.  2:2);       but     be     yB 

transformed — changed  informdiS  to 


150 


ROMANS 


[Ch.  XII. 


that  ye  may  e prove  what  is  that  Rood, 
and  acceptable,  and  perfect  will  of 
God. 

For  I  say,  •>  through  the  grace  given 
unto  me,  to  every  man  that  is  among 
you,  inot  to  think  of  himself  more 
highly  than  he  ought  to  think  ;  but  to 
think  soberly,  according  as  God  hath 
dealt  ''  to  every  man  the  measure  of 
faith.  For  as  we  have  many  members 
in  one  body,  and  all  members  have  not 
the  same  office ;  so  ^  we,  beinri  many, 
are  one  body  in  Christ,  and  everj^  one 
members  one  of  another. 


may  discern  what  is  the  will  of  God, 
the  good  and  well  pleasing  and  i)erfect. 

3  For  I  say,  through  the  grace  that  was 
given  me,  to  every  one  that  is  among 
you,  not  to  think  of  himself  more 
highly  than  he  ought  to  think  ;  but  so 
to  think  as  to  think  soberly,  according 
as  God  divided  to  each  one  a  measure 

4  of  faith.  For  even  as  we  have  many 
members  in  one  body,  and  all  the  mem- 

5  bers  have  not  the  s'arae  office ;  so  we, 
the  many,  are  one  body  in  Christ,  and 
severally   members    one   of   another; 


g  Eph.  5  :  10. 


h  See  refs.  1:5.  i  1  Cor.  4  :  7  ;  1  Peter  5  :  5. 

1 1  Cor.  10  :  17 ;  12  :  12-30;  Eph.  4  :  16,  25. 


k  1  Cor.  12  :  7-11. 


your  moral  character,  "by,  or  through, 
the  reneAving  by  the  Holy  Spirit, 
of  your  miud,  to  the  end  that  ye 
may  prove,  or  test  and  so  discern, 
what  is  that  good,  rather,  what  is 
the  will  of  God,  namely,  that  which 
is  good  and  well  pleasing  to  him,  and 
perfect.  The  word  conform  has  an  idea 
of  being  external  and  transient.  Com- 
pare the  same  word  in  1  Peter  1  :  14. 
The  word  transform  refers  to  that  which 
is  real  and  permanent,  and  expresses  a 
deep,  abiding  change.  It  is  used  in  2 
Cor.  3  :  18 ;  Phil.  2:6,  8.  .The  mind 
strictly  means  ^/?g  thinking  pourrs,  the 
intelligence,  but  here  also  includes  in  a 
popular  sense  other  powers  of  the  soul, 
such  as  affections  and  purposes,  all  of 
which  are  renewed  (2  Cor.  5  :  17 ;  Gai.  6 :  15). 
Compare  the  fuller  phrase  in  Eph.  4  : 
23.  The  renewing  began  in  regenera- 
tion and  continued  in  their  sanctifica- 
tion  and  growth  in  grace  (2  Cor.  4 :  16 : 
Eph.  3:19),  What  is  the  will  of  God 
needs  to  be  spiritually  tZ/scernecZ  (icor. 
2 :  11) ;  hence  tlie  need  of  the  renewing 
of  the  mind  (comp.  john7:i7)  in  order  to 
discern  it. 

3.  This  consecration  must  be  carried 
out  humbly  in  the  diligent  use  of  such 
gifts  as  God  has  ])estowcd  on  each  one. 
For,  in  regard  to  this  self-consecration, 
I  say  and  exhort  through  the  grace 
given  me,  qualifying  me  as  an  in- 
spired apostle  (Eph. "3  :  2.  7  ;  Gal.  2  :  9  ;  1  Cor. 
3:10;    Rom.   1  :  5:  If)  :  15),     tO      CVery     One 

among  you,  whctlier  a  Jewish  or  a 
Gentile  believer,  not  to  think  of 
himself  more  highly  than  he 
ought  to  think,  etc.  There  is  a  play 
on  words  here  which  is  difficult  to  ex- 
press in  another  language.  Alford 
presents    it    thus:    "!Not  to  be  high- 


minded,  above  that  which  he  ought  to 
be  minded,  but  to  be  so  minded  as  to  be 
sober-minded."  They  were  to  recog- 
nize the  gifts  of  others  as  well  as  their 
own,  and  that  whatever  gifts  they  had 
they  owed  to  the  grace  of  God  (ver.  6). 
Excessive  self-depreciation  is  also  im- 
pliedly condemned.  According  as 
God  has  dealt,  or  in  proportion  as 
God  has  imparted  to  each  one  a  measure 
of  faith — of  dependent  trust  in  Christ 
and  confiding  expectation.  By  faith 
we  receive  the  workings  of  the  Spirit, 
and  the  measure  of  our  faith  determines 
our  capacity  for  all  spiritual  gifts  and 
attainments.  (Comp.  Ei,h.  2  :  7,  8.)  To 
think  soberly  involves  true  humility, 
a  right  and  healthful  view  of  ourselves 
and  of  our  relation  to  others.  Among 
you,  as  a  community  of  Christians. 
The  exhortation  is  to  members  of  the 
church. 

4.  For  introduces  an  illustration  of 
the  human  body  with  its  members, 
or  limbs,  each  having  its  office, 
function,  or  business,  which  the  apostle 
uses  to  enforce  the  exhortation  of  the 
preceding  verse.  This  is  one  of  Paul's 
favorite  illustrations.  It  is  given  most 
fully  in  1  Cor.  12  :  12-30.  In  Eph.  4  :  4- 
16  ;  5  :  23-30,  Christ  is  presented  as  the 

lifegiA-ing  head.  (See  also  1  Cor.  10  :  17  ;  Eph. 
1  :  23;   Col.  1  :  18,  24  ;    2  :  19  ;   3  :  15.)        HcrC    the 

connection  of  believers  with  each  other, 
in  a  living  union  with  Chri.';t,  is  brought 
to  view,  and  their  different  positions 
and  functions. 

5.  So  we,  Avho  are  many,  are 
one  body  in  Christ,  who  is  our 
bond  of  union  by  virtue  of  our  union 
with  him  (8:i)/and  every  one,  i«r 
rather,  and  individnalh/,  members 
one  of  another.  Through  this  union 


Ch.  XII.] 


ROMANS 


151 


6  Having  then  gifts  differing  according 
to  the  grace  that  is  given  to  us,  whetli- 
er  prophecy,  let  us  prophesy  according 

7  to  the  proportion  of  faitli ;  or  ™  minis- 

8  try,  let  usivaii  on  our  ministering  ;  or  he 
that  teacheth,  on  teacliing  ;  or  lie  tliat 
exliorteth,  on  exhortation.  "^He  that 
giveth,  let  him  do  it  with  simplicity ; 
"  he  that  ruleth,  with  diligence ;  he 
that  showeth  mercy,  Pwith  cheerful- 


6  and  having  gifts  differing  according  to 
the  grace  that  is  given  to  us,  whether 
prophecy,  let  it  be  according  to  the  pro- 

7  portion  of  our  faith ;  or  service,  in  the 
service;  or   he   that  teaches,  in   the 

8  teaching ;  or  he  that  exhorts,  in  the 
exhortation ;  he  that  imparts,  in  sim- 
plicity ;  he  that  leads,  in  diligence  ;  he 
that  shows  mercy,  in  cheerfulness. 


m  Acts  6  :  i. 


n  Matt.  6  :  1-4,  22. 


o  Acts  20  :  28;  Heb.  13  :  7. 


p  2  Cor.  9  :  7. 


they  are  new  creatures  (2  Cor.  5  :  17)  and 
related  to  each  other.  As  a  living  body 
in  Christ  they  are  to  use  their  differing 
gifts  for  the  good  of  all  (ver.  6-8).  They 
must  not  regard  themselves  as  standing 
alone,  but  as  related  to  each  other,  and 
as  members  one  of  another  they  are  to 
discharge    their    individual    functions 

(U:7,8). 

6.  Having  then  gifts  diflfering 

in  kind  and  degree,  common  or  miracu- 
lous, according  to  the  grace  that 
is  given  to  us  (Matt.  25 :  14-30).  It 
seems  evident  from  the  gifts  mentioned 
in  this  and  the  two  following  verses, 
that  Paul  is  not  here  limiting  his  di- 
rections to  miraculous  gifts.  Whether 
miraculous  or  common,  they  were  gra- 
cious gifts  from  the  same  Spirit.  For 
the  apostle's  full  discussion  on  spiritual 
gifts,  see  1  Cor.  chap.  12,  13,  14.  The 
language  here  is  very  concise  and  ellip- 
tical. Whether  prophecy,  let  us 
prophesy  according  to  the  pro- 
portion of  faith,  of  that  trust  in 
Christ  which  lays  hold  of  and  re- 
ceives the  blessings  of  the  Spirit.  The 
phrase  is  substantially  the  same  in 
meaning  as  "measure  of  faith"  in 
ver.  3.  Prophecy  is  the  utterance  of 
divine  truth  under  the  influence  or 
inspiration  of  the  Spirit.  It  is  not  con- 
fined to  foretelling.  He  who  has  the 
gift  of  prophecy  must  exercise  it  within 
his  own  sphere  in  harmony  with  a 
sound,  sober  judgment  (ver.  3).  The 
truth  he  utters  must  be  in  accordance 
with  the  teachings  of  the  Spirit,  and  in 
proportion  to  his  faith  which  receives 
the  divine  influence  (2Cor.  4:i3).  Notice 
that  the  reference  in  this  passage  is  not 
to  church  officers,  but  to  the  spiritual 
gifts  and  qualifications  of  the  members. 

(Cornp.  on  Acts  13  :  1 ;  also  1  Cor.  12  :  4-11.) 

7,^  Or  if  we  have  the  spiritual  quali- 
fication or  gift  of  ministry,  literally, 
of  service,  let  us  wait  on  and  continue 
in  the   service.    Ministry    means    any 


service  in  the  church.  In  11  :  13  it 
means  apostolic  service.  In  15  :  31  it 
is  the  service  in  bringing  the  money  col- 
lected for  the  needy  saints  at  Jeru- 
salem. It  here  appears  to  be  something 
different  from  "  prophecy  "  and  "  teach- 
ing," but  it  is  put  in  the  important 
place  between  them.  It  would  seem  to 
be  an  active  practical  service,  such  as 
the  young  men  performed  at  the  death 
of  Ananias  and  Sapphira  (Actss  :6,  lo), 
or  as  the  alms  distributers  in  Acts  6  : 
1-4 ;  or  the  deacons  in  1  Tim.  3  :  10, 11. 
Or  he  that  teacheth,  who  has  the 
gift  and  qualification  for  that  work,  let 
him  continue  in  teaching,  and  be  de- 
voted to  it.  In  Acts  13  :  1,  prophets 
and  teachers  are  mentioned  as  two  dis- 
tinct classes  of  workers.  Teachers  are 
also  spoken  of  as  in  1  Cor.  12  :  28,  29, 
and  Eph.  4  :  11.  It  does  not  appear 
that  they  were  officers  in  the  church, 
but  workers,  their  name  indicating 
their  work.  They  may  have  been  ex- 
positors of  the  Scriptures  and  of  apos- 
tolic preaching.  Their  special  work 
was  that  of  instruction. 

8.  Or  he  that  exhorteth,  having 
also  qualifications  for  entreating  and 
consoling  (ver.  i),  such  as  earnestness, 
unction,  and  an  impressive  voice,  let 
him  continue  in  the  exhortation  in  that 
department  of  work.  Exhortation  is 
addressed  more  to  the  feelings ;  teach- 
ing to  the  understanding.  More  general 
directions  now  follow.  He  that  giv- 
eth, having  the  means  and  the 
heart  to  distribute  to  the  needy,  let 
him  do  it  with  simplicity,  without 
self-seeking,  in  openness  of  heart,  the 
true  spirit  of  liberality  (2'cor.  8  : 2;  9  :  11, 
13 ;  James  1 : 5).  Noticc  that  Paul  spcaks 
of  the  grace  of  giving  (2  cor.  8:  i,  7), 
He  that  ruleth,  that  presides  over 
others,  as  a  leader  in  the  church,  among 
the  deacons,  or  in  the  family,  let  him 
do  it  with  diligence,  with  earnest 
and  careful  attention    to    dutv.     He 


152 


ROMANS 


[Ch.  XII. 


9  ness :  i  let  love  be  without  dissimula- 
tion. Abhor  that  which  is  evil ;  cleave 
to  that  which  is  good. 

10  •■  Be  kindly  atfectioued  one  to  another 
with  brotherly  love;  ^iu  honour  pre- 

11  ferring  one  another;  tnot  slothful  in 
business  ;    fervent  in  spirit ;  "  serving 

12  the  Lord  :  »  rejoicing  in  hope  ;  J  patient 
in  tribulation  ;  '■  continuing  instant  in 

13  prayer:  "distributing  to  the  necessity 
of  saints;  •>  given  to  hospitality. 


9     Let  love  be  unfeigned.    Abhor  that 
which  is  evil ;  cleave  to  that  which  is 

10  good.    In  brotherly  love,  be  tenderly 
att'ectionate  one  to  another ;  in  honor 

11  preferring  one  another;    in  diligence 
not  slothful ;  in  spirit  fervent ;  serving 

12  the  Lord  ;  in  hope  rejoicing  ;  in  afflic- 
tion enduring  ;  in  prayer  persevering  ; 

13  communicating  to  the'neeessities  of  the 

14  saints;    given   to   hospitality.      Bless 


q  1  Peter  1  :  22  ;  1  John  3  :  18. 

r  John  13  :  34,  35. 

s  Phil.  2  :  3  ;  1  Peter  5:5.        (2  Thess  3  :  10, 11. 

M 1  Cor.  10  :  31.        x  5  :  2  , 

Luke  10  :  20.        y  5 

3,  4  ;  Luke  21  :  19.        z  See  refs.  Luke  18  :  1. 

a\  Cor.  16:  1,  2. 

6  See  refs.  Gen.  18  :  2 ;  1  Tim.  3  :  2. 

that  showeth  mercy  in  acts  of  kind- 
ness and  charity,  succoring  the  afflicted 
and  bringing  lielp  to  the  Avretched,  let 
him  do  it  in  cheerfulness,     (comp. 

2  Cor.  9:7.) 

9-21.  Unfeigned  love  and  duties 
growing  out  therefeom  to  one 
another  as  christians,  and  to 
the  avorld. 

9.  The  apostle  passes  from  a  whole- 
some estimate  of  one's  self,  which  leads 
to  a  proper  use  of  one's  gifts,  to  the  ex- 
ercise of  Christian  love,  which  will  lead 
them  into  lines  of  right  action  toward 
all.  Let  love,  toward  both  Christians 
and  others,  be  without  dissimula- 
tion, xinfeigned,  without  hj'pocrisy. 
This    love    is    emphasized    elsewhere 

(2  Cor.  6:6:1  Tim.   1   :5;  1  Peter  1  :  22).      Tllis 

is  followed  in  the  Greek  by  participles, 
ahhorrivg,  cJ earing ,  etc.,  to  the  end  of 
ver.  13.  True  Christian  love  joins 
itself  in  abhorring  evil,  whatever  is 
hurtful  and  injurious,  and  in  cleaving 
to  the  good,  whatever  is  beneficial.  It 
thus  prepares  the  way  for  all  the  Chris- 
tian exercises  and  works  which  are 
named  in  the  following  verses.  ( Comp. 
Ps.  97  :  10.)  Abhor  —  a  strong  word, 
having  a  horror  of.  Q\e.2L.\e— joining 
one's  self  steadfastly  to  and  laboring 
for  that  which  is  good. 

10.  As  /o  brotherly  love  (i  Peter  i: 
2J:  8  8;  2Petcri :  7)  bc  kindly  affcc- 
tioned  one  to  another,  as  belonging 
to  one  family  and  to  one  spiritual 
brotherhood.  This  tenderly  loving  is 
a  word  used  in  expressing  family  af- 
fection, chiefly  of  parents  and  chil- 
dren. In  honour,  as  to  honor,  due 
from  each  to  each  and  to  all,  prefer- 
ring   one    another    (Phll.   2:3;    l   Peter 

5:6).  The  word  iri\iis\ntcd  preferring 
is  found  only  here  in  the  New  Testa- 
ment.    Many  understand   it  to    mean 


going  before  as  a  leader,  setting  an  ex- 
ample of  deference  or  of  mutual  es- 
teem. We  should  be  forward  in  the 
manifestation  of  respect  for  others. 

11.  Not  slothful  in  business, 
rather,  m  diligence,  in  performing 
Christian  duty,  in  accomplishing,  pro- 
moting, and  striving  after  whatever 
you    may  have  to  do,  he  not  remiss, 

(Comp.     Eccl.     9    :    10.)      FcrVCUt,    ZCaloUS 

for  what  is  good,   in    spirit,   in  the 

human  spirit,  renewed  and  animated 
by  the  Holy  Spirit.  (Comp.  Acts  is  :  25.) 
Serving  the  Lord — having  his  glory 
in  view  and  with  a  sense  of  obligation 
to  liim.  We  have  thus  in  this  verse  a 
reference  to  all  the  outward  manifesta- 
tions of  the  Christian  life,  to  its  in- 
ward promptings,  and  to  its  high  pur- 
pose. Some  ancient  authorities  read, 
serving  the  occasion  or  opportunity  with 
moral  discretion.  But  this  reading  is 
not  well  sustained. 

12.  Rejoicing  in  hope,  as  the 
ground  of  rejoicing.  ( Comp.  5 : 2 ;  1  Peter 
1:  3-9.)  Patient  and  enduring  in  the 
midst  of  tribulation,  or  a^(c^/o>j  (5:3; 
8:35);  be  Steadfast  wlicn  in  a  state  or 
condition  of  trial.  Continuing  in- 
stant, rather,  be  persevering,  in  prayer, 
both  in  its  individual  exercise  (Matt.  6:6) 
and  in  union  with  others  ( Acts  i:  14; 
12:12).  "Pray  without  ceasing"  (ixhess. 
5:n).  Give  constant  attention  to 
prayer  (Acts  2: 42;  e  :  4;  Coi.  4:2), 

13.  Distributing  to,  or  s/<«W»(/?7j, 
the  necessity,  or  icants,  of  the 
saints ;  so  make  tlieir  wants  your 
own  as  to  relieve  them.     (Comp.  15 :  27; 

H.b.  13  :  16;  Gal.  2  :  10;  6  :  6),      GiVCU  tO,  Or 

pursuing,  hospitality,  practise  it  ear- 
nestly (Hcb.  13:2).  These  exhortations 
were  especially  pertinent  in  those  days 
of  persecution,  when  many  suffered 
loss  of  their  goods  and  were  driven 


Ch.  XII.  ] 


ROMANS 


153 


14  « Bless  them  which  persecute  you:  ' 
bless,  and  curse  not.  ' 

15  d  Rejoice  with  them  that  do  rejoice,  1 

16  and  eweep  with  them  that  weep.    ^  Be  ' 
of  the  same  mind  one  toward  another. 

K  Mind  not  high  things,   but  ^  conde- 
scend to  men  of  low  estate.    Be  not ' 
wise  in  your  own  conceits. 

17  ^  Recompense  to  no  man  evil  for  evil. 
J  Provide  things  honest  in  the  sight  of 

18  all  men.    If  it  be  possible,  as  much  as 


those  who  persecute  you ;  bless,  and 

15  curse  not.    Rejoice  with  those  who  re- 

16  joice  ;  weep  with  tliose  who  weep.  Be 
of  the  same  mind  one  toward  another. 
Set  not  your  mind  on  high  things, 
but  be  carried  away  with  lowly.  Be- 
come not  wise  in  your  own  conceits. 

17  Recompense  to  no  one  evil  for  evil. 
Provide  things  honorable  in  the  sight 

18  of  all  men.    If  it  be  possible,  as  far  as 


c  See  refs.  Matt.  5  :  U. 
g  Matt.  18  :  1-4. 


d  1  Cor.  12  :  26. 
h  Job  31  :  13-16. 


e  See  refs.  Job  2  :  11.  /See  refs.  Acts  4  :  32. 

:  Matt.  5  :  39.  j  See  refs.  2  Cor.  8  :  21. 


from  home ;  and  of  missionary  labor, 
when  apostles,  evangelists,  and  others, 
were  traveling  everywhere  preaching 
the  word. 

14.  Treatment  of  persecutors.  Bless 
them.  Be  in  the  habit  of  blessing 
them  that  persecute  you.  Let  this 
he  your  habitual  spirit  and  practice. 
Compare  our  Lord's  precept  (Luke  6  :  28) 
and  his  example  (Luke  23 :  34).  The  per- 
secution under  Nero  occurred  six  years 
later,  but  Christians  were  exposed  to 
persecutions  privately  in  various  ways, 
and  more  or  less  publicly  (2  Tim.  3 :  12). 
Bless,  and  curse  uot,  invoke  God's 
blessing,  but  do  not  invoke  his  curse 
on  any  one.  Some  suppose  that  Paul 
did  not  practise  his  own  precept  in 
Acts  23  :  3.  But  we  may  regard  Paul 
there  speaking  as  an  insi)ired  man  and 
uttering  words  prophetic  of  Ananias' 

doom.      (  See  on  Acts  23  :  3.  ) 

15.  Exercise  a  sympathizing  spirit. 
Rejoice  tvith  those  rejoicing,  and 
weep  laith  those  loeeping.  The  carry- 
ing out  of  the  law  of  love  toAvard  all. 
"  Verse  li  defines  the  proper  conduct  in 
relation  to  personal  antipathy;  verse 
15,  the  proper  conduct  in  relation  to 
personal  sympathy"  (Lange).  Com- 
pare John  the  Baptist's  joy  (John  3  :  29). 
and  our  Saviour's  sympathy  with  the 
sisters  of  Lazarus  (johuii:35).  Paul 
carried  out  his  own  precept  ( 2  Cor.  2:2-4; 

Phil.  1:4:  2  :  17,  18). 

16.  The  temper  of  mind  Christians 
should  exercise.    Be   of  the   same 

mind,  be  alike  in  thinking  the  same 
thing  one  tOAvard  another,  not  set- 
ting your  mind,  etc.  This  "character- 
izes the  loving  harmony,  when  each  in 
respect  to  his  neighbor  has  one  and  the 
same  thought  and  endeavor.  Com- 
pare generally  1.5  :  5 ;  Phil.  2  :  2 ;  4  :  2  ; 
2  Cor.  13  :  11''  (Meyer).  Mind  uot 
high  things.    This  needs  to  be  sepa- 


rated only  by  a  comma  from  the  pre- 
ceding (so  AVestcott  and  Hort) :  not 
setting  your  mind  on,  or  aiming  at 
high  things.  Be  not  ambitious  in 
self-seeking  and  for  personal  and  social 
positions.  But  condescend  to  men 
of  low  estate,  rather,  but  be  carried 
away  with  the  lowly,  have  an  absorbing 
interest  in  men  or  things  that  are  lowly. 
The  neuter  seems  to  be  demanded  by 
the  contrast,  high  things ;  but  the  mas- 
culine is  not  here  inapt,  and  it  is  argued 
that  in  no  other  case  in  the  New  Testa- 
ment is  this  adjective,  rendered  lowly, 
used  of  things.  But  whether  used  in 
the  masculine  or  neuter,  the  general 
meaning  is  the  same.  Christ  yielded 
himself  to  lowly  things  and  conditions 
of  life  for  our  salvation,  and  associated 
with  publicans  and  sinners  in  order 
that  he  might  save  them.  ( Comp.  i  Tim. 
6:1-7.)  Be  not  wise  in  your  ow^n 
conceits  (n  :  25),  in  your  own  estima- 
tion, in  your  own  eyes.  This  accords 
well  with  what  precedes.  Observance 
of  tliis  precept  will  help  the  observing 
of  those  which  precede  and  follow. 

17.  Recompense  to  no  man,  ren- 
der back  to  no  one,  whether  a  Christian 
or  not,  evil  for  evil.  The  law  of  retali- 
ation is  forbidden  by  Christian  prin- 
ciple (  Matt.  5  :  39,  43-48 :  1   Thess.  5  :  15 ;   1  Peter 

3:9).     Provide    things    honest, 

rather,  take  thought  for  things  honor- 
able and  becoming  in  the  sight  of 
all  men,  fair  and  right  both  in  reality 
and  appearance.  This  seems  to  be 
quoted  from  the  Septuagint  of  Prov. 
3  :  4.  Honest  in  the  Bible  always  means 
honorable,  and  is  opposed  to  unbecom- 
ing. Our  lives  should  be  becoming  our 
professions,  and  such  as  to  recommend 
us  as  Christians.     ( Comp.  Matt.  5 :  14-16.) 

18.  Live  peaceably  on  your  part. 
If  it  be  possible,  and  often  it  will 
be  difficult  and  sometimes  impossible 


154 


ROMANS 


[Ch.  XII. 


licth  in  you,  live  peaceably  with  all 

19  men.  Dearly  beloved,  •'avenge  not 
yourselves,  biit  rather  'give  place  unto 
wrath :  for  it  is  written.  Vengeance  is 
mine;    I   will   repay,   saith  the  Lord. 

20  Therefore  if  thine  enemy  hunger,  feed 
him  ;  if  he  thirst,  give  him  drink  :  for 
in  so  doing  thou  shalt  heap  coals  of 

21  fire  on  his  head.  "  Be  not  overcome  of 
evil,  but  overcome  evil  with  good. 


depends  on  you,  be  at  peace  with  all 

19  men.  Avenge  not  yourselves,  beloved, 
but  give  place  to  the  wrath  [of  God]. 
For  it  is  written.  To  me  belongs  ven- 
geance ;  I  will  recompense,  saith  the 

20  Lord.     But, 

If  thine  enemy  hungers,  feed  him  ; 
If  he  thirsts,  give  him  drink. 
For,  in  doing  this, 
Thou  wilt  heap  coals  of  fire  on  his 
head. 

21  Be  not  overcome  by  evil,  but  overcome 
evil  with  good. 


A;  See  refs.  Lev.  19  :  18. 


I  Matt.  5  :  39. 


m  Luke  6  :  27-30. 


with  imperfect  and  wicked  people,  as 
much  as  lieth  in  you,  or  as  much  as 
depends  on  you,  live  peaceably  with 

all  men.  Have  a  peaceable  disposi- 
tion, and  do  and  endure  for  the  sake  of 
peace,  so  that  if  it  be  broken  it  will  be 
by  others  rather  than  by  yourselves. 
(Comp.  Matt.  5 :  39-41.)  Universal  peace, 
however,  cannot  be  attained  where  sin 
exists.  Besides,  duty  will  at  times  re- 
quire us  to  oppose  or  expose  wrong- 
doing, which  will  naturally  arouse  op- 
position. 

19.  But  at  all  events  the  Christian 
must  not  avenge  himself,  but  leave  that 
to  God,  who  is  holy,  and  whose  right 
and  business  it  is.  Dearly  beloved. 
An  expression  of  beautiful  tenderness, 
and  of  persuasive  appeal.  "  The  voice 
of  love  entreats  to  walk  in  love." 
Avenge  not  yourselves — do  not 
exact  justice  to  yourselves,  do  not 
undertake  to  vindicate  yourselves  and 
exact  punishment.  (Comp.  Matt.  5  :  39.) 
Paul  illustrates  this  precept  in  1  Cor. 
5  :  7,  and  Peter  in  1  Peter  2  :  20-23. 
But  rather  give  place  unto 
wrath,  rather,  the  wrath,  that  is  of 
God.  Not  the  wrath  of  the  enemy, 
which  they  are  not  to  return,  nor  their 
own  wrath,  which  they  are  to  restrain, 
but  the  wrath  of  God,  which  accords 
with  the  Scripture  immediately  quoted. 
Vengeance  is  mine  ;  I  will  repay, 
saith  the  Lord.  Quoted  freelv  from 
the  Septuagint  of  Deut.  32  :  35.'  It  is 
also  quoted  in  Ileb.  10  :  30.  Mine  and 
/  are  emphatic.  It  is  not  the  gratifica- 
tion of  revenge,  but  the  execution  of 
deserved   punishment,    tliat   is  meant. 

20.  Therefore,  in  view  of  the  pre- 
ceding principles,  if  thine  enemy 
hunger,  feed  him  ;  kindly  and  atten- 
tively ( 1  <"or.  IS  3).  This  verse  is  quoted 
from   Prov.   25  :  21,  22.     For    in    so 


doing  thou  shalt  heap  coals  of 
fire  on  his  head.  The  figure  ap- 
pears to  be  that  of  melting  metals  by 
covering  them  with  burning  charcoal. 
The  idea  is  not  the  anticipated  pleasure 
of  producing  pain  and  shame,  which 
would  be  revenge  and  contrary  to  what 
precedes  and  follows ;  but  that  deeds  of 
kindness  and  love,  would  tend  to  melt 
and  subdue  the  heart  into  repentance, 
while  they  would  be  the  most  effectual 
rebuke  of  the  wrong  (Luke  6  :  27-36). 

21.  Be  thou  not  overcome  with 
evil,  by  retaliating  and  avenging  thy- 
self and  by  harboring  an  angry  spirit, 
but  overcome  evil  with  good,  by 
the  spirit  and  deeds  of  kindness  and 
love,  as  suggested  in  the  preceding 
verse.  In  1878  a  little  Christian  com- 
munity in  China  was  severely  used  by 
a  petty  ofiicial,  who  some  time  after 
was  sentenced  to  severe  punishment. 
But  one  of  his  former  victims  inter- 
posed and  procured  his  pardon ;  and 
thus  their  enemv  was  turned  into  a 
grateful  friend  (A.  E.  Moule,  "Story 
of  the  Chehkiang  Mission  "). 

Paul's  Ethics.  In  this  chapter  Paul 
bases  moral  duty  and  obligation  on  the 
mercies  of  God  as  a  motive,  and  tlie 
will  of  God  as  a  standard.  But  in  his 
address  upon  ^Mars'  Hill  (Acts  n  :  24-29), 
he  goes  back  of  these  and  begins  with 
the  nature  of  God,  and  our  relation  to 
him  as  his  offspring — the  Author  and 
Sustainer  of  our  being.  Thus  the 
ultimate  ground  of  our  moral  obliga- 
tion must  be  found  in  the  nature  of  God, 
from  wliich  nature  our  connnon  nature 
has  been  derived,  and  to  wliich  nature, 
as  expre.«5sed  in  the  Divine  will,  we 
should  be  conformed.  And  this  is  rea- 
sonal)le,  and  accords  with  our  rational, 
spiritual  being  and  with  our  relations 


Ch.  XIIL] 


ROMANS 


155 


to  God  and  our  fellow-men.    Inasmuch 
as  God  is  holy  our  service  should  be 
holy,  and  every  exercise  of  love  and 
right  should  be  in    accordance    with 
God's  holiness.     This  can  only  be  done 
in  a  renewed  nature,  and  toward  this 
every  Christian  should  aim.     Practi-  ; 
cally  we  are  not  to  avenge  evil,  but  i 
overcome  it  with  good.    Vengeance  we  [ 
are  to  leave  with  God,  and  civil  pun- 
ishment to  civil  government. 

Practical  Remarks. 

1.  Doctrine  and  practice  should  go  hand 
in  hand.  We  should  make  the  former  the 
foundation  for  the  latter  (ver.  1 ;  Eph.  4  : 
1;  Col.  3  :  1). 

2.  Christian  doctrine  should  be  verified 
in  Christian  experience.  It  will  thus  be- 
come productive  of  holiness  in  heart  and 
life  (ver.  1,  2 ;  John  17 :  17 ;  Col.  2  :  6,  7). 

3.  The  mercies  of  God  as  manifested  in 
Jesus  Christ,  are  the  strongest  motives 
for  consecration  and  Christian  living 
(ver.  1,  2 ;  Phil.  2  :  1,  2,  12 ;  2  Cor.  5  :  14). 

4.  The  Christian  spirit  of  consecration 
is  directly  opposed  to  conformity  to  the 
world  (ver.  2  ;  James  4:4;  Gal.  5  :  16). 

5.  Christian  brethren,  having  different 
gifts,  abilities,  and  stations,  should  es- 
pecially guard  against  self-conceit  and 
ambition  on  the  one  hand,  and  discontent 
and  envy  on  the  other  (ver.  3,  4 ;  15  :  1 ; 
1  Peter  2:  1,  5). 

6.  The  beauty  of  Christian  brotherhood 
can  only  be  fully  manifested  by  each 
being  in  his  place  and  doing  his  appro- 
priate work  (ver.  4,  5 ;  Eph.  4  :  1,  3,  25,  32 ; 
ICor.  14:33). 

7.  We  owe  it  to  Christ,  as  members 
of  his  spiritual  body,  to  cultivate  our 
gifts  and  discharge  the  duties  of  our 
calling  for  the  glory  of  God  and  the 
good  of  others  (ver.  6-8  ;  Phil.  3  :  13-16  ; 
ICor.  6  :20). 

8.  "  Real  honor  consists  in  doing  what 
God  calls  us  to  do,  and  not  in  the  posses- 
sion of  high  offices  or  great  talents.  No 
man's  usefulness  is  increased  by  going 
out  of  his  sphere"  (Hodge).  (Ver.  6-8; 
1  Sam.  2  :  30 ;  John  12  :  26.) 

9.  Love  is  the  fulfilling  of  the  law  and 
lies  at  the  foundation  of  Christian  prac- 
tice (ver.  9,  10 ;  13  :  10 ;  1  John  4  :  7,  8). 

10.  There  are  different  kinds  of  love. 
Christians,   as    members   of    a   spiritual 


family,  exercise  for  one  another  a  love 
which  is  marked  by  a  spiritual,  brotherly 
affection  (ver.  10 ;  1  John  4  :  7,  11,  12). 

11.  Laziness  and  indifference  are  in- 
compatible with  the  Lord's  service  (ver. 
11 ;  Matt.  25  :  26  ;  Heb.  6  :  12). 

12.  We  need  to  be  instant  in  prayer, 
since  God  is  the  source  of  our  joy,  pa- 
tience, and  every  grace  (ver.  12 ;  1  Thess. 

1  :2,  3;  2  Thess.  1  :  11,  12). 

13.  Christian  charity  and  hospitality 
should  be  exercised  by  us,  as  the  stewards 
of  God,  especially  toward  the  household 
of  faith  (ver.  13  ;  1  John  3  :  17 ;  Gal  6  :  10). 
-    14.  The  perfection  of  Christian  love  is 

exhibited  in  its  exercise  toward  an 
enemy,  and  is  of  God  (ver.  14 ;  5:8; 
Matt.  5:44,  45). 

15.  Christian  sympathy,  ennobling  and 
perfecting  human  sympathy,  shares  the 
joys  and  sorrows  of  others  without  re- 
spect of  persons  (ver.  15  ;  1  Thess.  5 :  14, 15). 

16.  A  proper  estimate  of  ovu-selves  and 
of  others  will  cure  pride  and  self-conceit, 
and  stimulate  effort  among  the  humble 
and  lowly  (ver.  16 ;  Phil.  2  : 5,  14-17 ;  Rom. 
14:10,  19). 

17.  A  spirit  of  retaliation  is  ignoble  and 
brutish,  much  less  is  it  Christian  (ver.  17  ; 
James  4  :  1,  4). 

18.  Abstaining  from  doing  evil  is  but 
a  part  of  external  duty.  The  Christian 
religion  demands  that  which  is  becoming 
and  honorable  and  peaceful  (ver.  17, 18 ; 

2  Cor.  8  :  21;  1  Peter  2  :  12). 

19.  Judgment  and  vengeance  are  pre- 
rogatives of  God  and  are  not  to  be  exer- 
cised by  men,  except  as  he  has,  for  the 
good  of  society  and  for  his  glory,  given 
them  authority  (ver.  19 ;  13  :  1,  3  ;  Matt. 
18  :  17). 

20.  Nothing  is  so  powerful  as  goodness 
and  love,  and  nothing  is  more  effective 
in  subduing  enemies  and  overcoming 
opposition  (ver.  20;  2:4). 

21.  The  surest  way  of  not  being  over- 
come by  evil,  is  to  overcome  it  by  good. 
This  is  true  of  individuals,  of  churches, 
and  of  Christianity  in  the  conversion  of 
the  world  (ver.  21 ;  John  12  ;  32). 

CHAPTER  XIII. 

In  this  chapter  Paul  continues  to  en- 
large upon   Christian  practice.    Pass- 


156 


ROMANS 


[Ch.  XIII. 


13  LET  every  soul  "  be  subject  unto  the 
higher  pt)wers.  For  » there  is  no  power 
but  of  God  :  the  powers  that  be  are  or- 

2  dained  of  God.  Whosoever  therefore 
resisteth  the  power,  resisteth  the  ordi- 
nance of  God  :  and  they  that  resist  shall 

3  receive  to  themselves  damnation.  For 
p  rulers  are  not  a  terror  to  good  works, 
but  to  the  evil.  Wilt  thou  then  not  be 
afraid  of  the  power?  Do  that  which 
is  good,  and  thou  shalt  have  praise  of 

4  the  same :  for  <i  he  is  the  minister  of 
God  to  thee  for  good.  But  if  thou  do 
that  which  is  evil,  be  afraid  ;  for  he 


13  LET  every  soul  submit  himself  to 
the  authorities  that  are  over  him.  For 
there  is  no  authority  but  from  God  ; 
and  those  that  are  have  been  appointed 

2  by  God.  So  that  he  that  sets  himself 
against  the  authority,  resists  the  ordi- 
nance of  God ;  and  they  that  resist 
will  receive  to  themselves  condemna- 

3  tion.  For  rulers  are  not  a  terror  to  the 
good  work,  but  to  the  evil.  And  dost 
thou  wish  not  to  fear  the  authority? 
Do  that  which  is  good,  and  thou  wilt 

4  have  praise  from  him  ;  for  he  is  God's 
minister  to  thee  for  good.    But  if  thou 


n  Deut.  17  :  12  ;  Titus  3  :  1 ;  1  Peter  2  :  13-17. 
p  Deut.  25  : 1. 


o  See  refs.  Prov.  8  :  15,  16  ;  Dan.  4  :  32  ;  John  19  :  11. 
q  2  Chron.  19  :  6. 


ing  naturally  from  God,  the  Supreme 
Ruler  and  Judge,  to  civil  governments, 
as  ordained  of  God,  he  enforced  subjec- 
tion to  rightful  authority  {'^^^-  i-s) ;  and 
a  faithful  attention  to  civil  duties  as 
carrying  out  the  great  law  of  love  ( ver. 
6-10) ;  and  as  a  motive  for  this  and  an 
entire  consecration  he  presents  the  brev- 
ity of  human  life  and  the  approach  of 
final  salvation  (ver.  11-14). 

1.  Let  every  soul — every  man  (2 :9), 
be  subject,  be  in  the  habit  of  sub- 
mitting himself  to  the  higher  pow- 
ers, to  the  authorities  that  are  over  him. 
Peter  gives  a  similar  injunction  (1  Pfter 
2:13,14).  "Wrong  views  on  this  may 
have  existed  among  Roman  Christians 
at  that  time.  The  turbulent  Jewish 
spirit  may  have  had  an  influence  upon 
them.  Paul  insists  that  every  one 
should  subinit  himself  freely  of  his 
own  accord.  And  his  advice  had  its 
designed  effect.  Under  the  influence 
of  such  precepts,  the  early  church  won 
the  moral  victory  over  the  Roman 
empire  and  heathendom.  Tlius  it  over- 
came evil  with  good.  For  there  is 
no  power,  better,  no  authority,  but 
of  God  :  a  statement  of  a  general 
principle,  tliat  God  is  the  source 'of  the 
office  and  functions  of  government. 
The  powers  that  be.  And  those  au- 
thorities that  exist  have  been  ordained 
or  appointed  by  God.  That  human 
government  is  of  Divine  appointment 
IS  here  applied  to  existing  governments. 
It  is  implied  that  God  is  supreme  and 
his  authority  is  above  all.  But  a  higher 
law  is  not  here  under  consideration 
(Acts*  :  19, 20) ;  nor  tlie  right  to  change 
the  structure  or  the  rulers  of  govern- 
ment. Civil  authority  is  subordinate 
under  God,  and  in  connection  with  the 


preceding  chapter,  it  is  implied  that 
the  civil  is  distinct  from  the  spiritual. 
There  is  no  ground  here  for  a  State 
church,  or  for  a  government's  interfer- 
ing in  spiritual  matters. 

2.  Whosoever,  therefore — as  a 
conclusion  from  the  preceding  state- 
ment, resisteth,  or  setteth  himself 
against  the  authority  (the  same  verb 
used  in  James  5:6),  resisteth  (a 
different  verb  from  the  preceding)  the 
ordinance  of  God.  Lawful  author- 
ity is  meant,  that  which  accords  with 
the  standard  of  right.  Shall  receive 
to  themselves  damnation,  rather, 
condemnation.  Not  eternal  damnation, 
but  temporal  punishment  which  magis- 
trates execute  under  the  appointment 
of  God. 

3.  For  in  confirmation  of  what  I 
have  said,  rulers,  as  a  class,  are  not 
an  occasion  of  terror  to  the  good  tcork 
(according  to  the  best  Greek  text), 
but  to  the  evil  work.  The  good  and 
the  evil  work  are  personified.  Paul  is 
making  a  general  statement.  Rulers 
were  designed  to  be  such  and  generally 
were  such.  Wilt  thou  then,  rather, 
And  trouhJst  thou  hare  no  fear  of 
thr  authority?  Do  habitually  that 
which  is  good,  and  thou  shalt 
have  praise  of  the  same,  the  one 
exercising  the  authority.  This  again 
is  a  general  principle  generally  true. 
Fully  carried  out  it  would  give  us  a 
model  government.  Paul  has  in  mind 
a  standard,  an  ideal  government.  Tho- 
luck  finds  here  an  evidence  that  this 
Epistle  was  written  before  the  Nero- 
nian  persecution, 

4.  For  he  is  the  minister,  or  a 
servant,  of  God  to  thee  for  good— 
this  is  the  end  in  view,  hence  you  may 


Ch.  XIII.] 


ROMANS 


157 


beareth  not  the  sword  in  vain  :  for  he  is 
the  minister  of  God,  ^a  revenger  to 
execute  wrath  upon  liim  that  doetli  evil. 

5  Wherefore  ye  must  needs  be  subject, 
not  only  for  wrath,  but  also  for  scon- 
science'  sake. 

6  For,  for  this  cause  'pay  ye  tribute  also : 
for  they  are  God's  ministers,  "attend- 
ing- continually  upon  this  very  thing. 

7  *  Render  therefore  to  all  their  dues ; 
tribute  to  whom  tribute  is  due ;  custom 
to  whom  custom  ;  y  fear  to  whom  fear  ; 
^  honour  to  whom  honour. 

8  »  Owe  no  man  anything,  but  to  love 
one    another:     for"  ^'he    that    loveth 

9  another  hath  fulfilled  the  law.  For 
this.  Thou  shalt  not  commit  adultery, 
Thou  shalt   not  kill,   Thou  shalt  not 


do  that  which  is  evil,  fear,  for  he  bears 
not  the  sword  in  vain  ;  for  he  is  God's 
minister,  an  avenger  for  w'rath  to  him 

5  that  does  evil.  Wherefore  it  is  neces- 
sary to  submit  yourselves,  not  only  be- 
cause of  the  wrath,  but  also  because  of 
conscience. 

6  For,  on  this  account  ye  pay  tribute 
also ;  for  they  are  God's'  ministers,  at- 
tending continually  to  this  very  thing. 

7  Render  to  all  their  dues ;  tribute  to 
whom  tribute  is  due  ;  custom  to  whom 
custom ;  fear  to  whom  fear ;  honor  to 

8  whom  honor.  Owe  no  one  anything,  but 
to  love  one  another ;  for  he'  that  loves 

9  another  has  fulfilled  the  law.  For 
this,  Thou  shalt  not  commit  adultery. 
Thou  shalt  not  kill,   Thou  shalt  not 


)•  12  :  19.           si  Peter  2 

:  13.            t  See  Matt.  17  :  24-27.            u  See  1  Sam.  7  :  16.            x  Luke  20  :  25. 

yLev.  19  :  3;  Prov.  24  :  21. 

z  Exod.  20  :  12  ;  Lev.  19  :  32  ;  1  Tim.  6:1.        a  Deut.  24  :  14,  15 ;  Prov.  3  :  27,  28. 

h  Matt.  22  :  39,  40 ;  Col.  3  :  14  ;  1  Tim.  1  :  5. 

expect  praise  for  practising  the  good. 
But  if  you  are  an  evil-doer,  be  afraid  ; 
for  he  beareth  not  the  sword  in 
vain.  The  figure  may  have  been  sug- 
gested by  the  fact  that  the  Csesars  wore 
a  sword  or  dagger  as  an  emblem  of  im- 
perial power.  For  he  is  the  minis- 
ter, or  a  servant,  of  God,  an  avenger 
for  wu-ath,  for  punishment  upon  him 
that  doeth,  practiseth,  evil.  The 
bearing  of  the  sword  betokens  the  right 
to  execute  capital  punishments,  and  in 
connection  with  the  Avrath,  betokens 
all  lesser  punishments. 

5.  Wherefore,  in  view  of  the  rul- 
er's authority  under  God,  and  his  offi- 
cial powder  to  execute  w^hatever  sen- 
tence he  may  impose,  ye  must  needs 
be  subject,  rather,  it  is  necessary  to 
submit  yourselves,  to  civil  authority,  not 
only  because  of  the  wrath,  which  in 
case  of  crime  will  issue  in  punishment, 
but  also  for  conscience'  sake,  as 
a  Christian  man  with  an  enlightened 
conscience  avIio,  in  the  divine  order  of 
things,  recognizes  his  obligations  to 
civil  authority.  (Comp.  i  Peter  2 .- 13-15.) 
Yet  when  a  ruler  transcends  his  office 
and  enjoins  a  direct  violation  of  God's 
command,  he  becomes  himself  a  vio- 
lator of  God's  law,  and  the  Christian 
can  say,  "  We  ought  to  obey  God  rather 
than  man  "  (Acts  5  •.  29). 

6.  Paul  now"  passes  to  the  enforce- 
ment of  civil  duties  growing  out  of  the 
principles  just  stated.  For  on  this 
account  pay  ye  tribute  also — toll  or 
taxes.  Thia  is  declarative  and  in  illus- 
tration of  what  he  had  said.    The  com- 


mand is  in  the  next  verse.  For  they 
are  God's  ministers  (not  tjie  word 
used  in  ver.  4,  but  servants  of  a  public 
and  sacred  character  as  representing 
God),  attending  continually  to 
this  very  thing.  This  is  their  busi- 
ness and  duty. 

7.  Render  therefore  to  all  their 
dues.  This  refers  to  all  magistrates; 
for  of  these  he  is  speaking,  and  to  such 
the  rest  of  the  verse  evidently  refers. 
Tribute,  or  tax,  on  person  or  property, 
to  whom  tribute  is  due  ;  custom, 
or  duty,  on  merchandise;  fear,  as  to 
an  avenger  of  wrong ;  honour,  as  to 
rightful  authority.  Compare  our  Lord's 
reply  to  the  Herodians,  which  presents 
the  divine  as  well  as  the  human  side  : 
"  Render  to  Csesar  the  things  that  are 
Ciesar's,  and  to  God  the  things  that  are 

God's"   (Matt.  22:21). 

8.  Love  is  inculcated,  a  motive,  and 
an  essential  element  in  Christian  prac- 
tice. Owe  no  man  anything, 
whether  it  be  a  financial  debt  or  any 
other  obligation.  See  that  your  dues 
(preceding  ver.se)  and  other  obligations 
are  promptly  met.  Avoid  being  un- 
necessarily in  a  state  of  debt  (Prov.  3  : 
27,28).  But,  or  except,  to  love  one 
another,  which  is  an  ever-continuing 
and  increasing  obligation,  and  wliieh 
therefore  requires  perpetual  payment; 
and  in  the  very  nature  of  things  can 
never  be  paid  off.  Paul  has  Christian 
love  especially  in  view:  "Love  one 
another"  (1  Thess.  4 : 9).  For  he  that 
loveth  another,  his  neighbor,  hath 
fulfilled  the  law  of  Moses.    Paul  is 


158 


ROMANS 


[Ch.  XIII. 


steal.  Thou  shalt  not  bear  false  wit- 
ness, Thou  shalt  not  covet :  and  if  there 
be  any  other  commandment,  it  is 
brietly  comprehended  in  this  saying, 
namely,  «Thou  sluilt  love  thy  u'eigh- 

10  hour  as  thyself.  ''Love  worketh  no  ill 
to  his  neighbour  :  therefore  love  is  the 
fulfilling  of  the  law. 

11  And  that  «■  knowing  the  time,  that 
now  it  is  high  time  ^to  wake  out  of 
sleep  :  ?  for  now  is  our  salvation  nearer 

12  than  when  we  believed.  The  night  is 
far  spent,  ■•  the  day  is  at  hand  :  i  let  us 
therefore  cast  off  the  works  of  dark- 
ness, and  ^  let  us  put  on  the  armor  of 


steal,  Thou  shalt  not  covet;  and  if 
there  is  any  other  commandment,  it  is 
summed  up  in  this  word,  namely.  Thou 
shalt    love   thy    neighbor    as    thyself. 

10  Love  works  no  ill  to  one's  neighbor; 
therefore  love  is  the  fulfillment  of  the 

11  law.  And  this,  knowing  the  sea.son, 
that  it  is  high  time  already  for  you  to 
be  awaked  out  of  sleep ;  for  now  is  our 
salvation    nearer   than   when  we  be- 

12  lieved.  The  night  is  far  advanced, 
the  day  is  at  hand.  Let  us  therefore 
put  off  the  works  of  darkness,  and  let 


c  See  refs.  Mark  12  :  31. 
h  Heb.  10  :  25. 


d  1  Cor.  13  :  i-7.         e  1  Thess.  5  :  1-3.        /I  Cor.  15  :  34. 
t  Eph.  5  :  11  ;  6  :  11-18  ;  1  Thess.  5:5-7;  1  John  1  :  5-7. 


g  See  refs.  Luke  21  :  28. 
k\  Thess.  5  :  8. 


stating  a  principle,  according  to  which 

all  should  aim  to  live.  (Comp.  in  Gal.  5  : 
13,  11;  see  also  Matt.  22  :  37-40.)  He  is  Speak- 
ing only  of  the  second  table  of  the  law ; 
but  one  must  keep  the  first  in  order 
to  fully  keep  the  second.  He  w  ho  truly 
and  fully  loves  his  neighbor  must  truly 

love  God  also  (l  John  4  :  7,  8,  20,  21  ). 

9.  The  apostle  proceeds  to  show  how 
love  to  one's  neighbor  fulfills  the  law. 
If  there  be  any  other  command- 
ment, equivalent  to  "Every  other 
commandment."  The  ninth,  "Thou 
shalt  not  bear  false  witness,"  is  omitted 
in  the  best  manuscripts.  Tlie  positive 
love  of  thy  neighbor  as  thyself 
would  insure  the  observing  of  all  these 
negative  requirements.  These  and  all 
we  owe  to  our  neighbor  is  briefly  com- 
prehended, is  summed  up  in  this 
saying.  Selfishness  will  be  excluded 
and  all  sinful  partiality  (James  2 :  s). 

10.  Love  worketh  no  ill  to 
his  neighbour ;  it  will  thus  avoid 
the  acts  which  the  law  forbids.  Love 
is  personified  here,  also  in  1  Cor.  13  : 
4-8,  where  its  influence,  in  endurance, 
thought,  and  deed,  is  strikingly  por- 
trayed. Love  therefore,  is  the  fulfill- 
ing, rather,  the  fulfillment  of  the  Jair, 
it  is  ()l)edience  to  the  law  as  an  accom- 
plished fact.  Compare  hath  fn/fiJ/ed 
the  lair  (ver. «) — ])y  its  very  nature  love 
has  satisfied  its  demands. 

11.  The  apostle  uses  the  shortness  of 
time  as  a  motive.  And  that,  rather, 
And  this  do,  referring  to  ver.  8  and 
what  follows.  Knowing  the  time, 
the  season,  fixed  and  limited,  a  con- 
sideration of  which  will  show  you  that 
already  it  is  time  for  you  to  be  awaked 
out   of  sleep — to    be    aroused    from 


stupor,  inactivity,  and  forgetfulness. 
For  now  is  our  salvation,  or,  For 

salvation  is  nearer  to  us,  than  when 
we  believed — eternity  is  nearer,  with 
its  full  salvation.  A  comparison  of 
such  passages  as  1  Thess.  4  :  17 ;  b  :  ^; 
1  Cor.  15  :  51 ;  Heb.  9  :  28,  naturally 
leads  to  the  conclusion  that  Paul  must 
have  had  some  reference,  at  least,  to 
the  second  coming  of  Christ.  The  time 
of  our  Lord's  return,  whether  near  or 
remote,  was  unknown  (Mark  13  :  32 )j  but 
the  certainty  was  assured  (Acts  i:  11); 
it  was  a  strong  motive  in  apostolic  days 

(Matt.  24  :  42  ;    25  :  13;    Rev.  3:3;    16  :  15).       But 

whether  this  earthly  life  should  end 
with  death  or  with  Christ's  return,  in 
either  case  salvation  (1 :  le)  was  nearer, 
12.  Changing  the  figure,  it  is  no 
longer  the  season,  but  the  night.  The 
night  of  imperfection,  trial,  and  spirit- 
ual darkness  is  far  spent — is  far 
advanced ;  the  dawn  is  approaching. 
The  day  of  complete  deliverance  and 
salvation  is  at  hand.  To  Paul's 
faith  that  day,  whether  it  should  begin 
with  his  departing  and  being  with 
Christ  (Phil.  1:21-23),  or  with  Christ's 
second  coming  (Heb. 9:28),  was  near. 
Let  us  therefore  cast  off,  or  ])ut 
off,  the  works  of  darkness,  as  one 
puts  off  his  night  garments.  The  refer- 
ence is  to  the  deeds  of  moral  darkness, 
the  besetting  and  other  sins  against 
which  theCliristian  has  to  contend  (Heb. 

12  :  1:2  Cor.  6:  14;  Kph.  6  :  12).        Aud     being 

robed  as  for  the  day,  let  us  put  on 
the  armor,  or  weapons,  01  light, 
such  as  the  liglit  demands  and  is  be- 
coming to  it.  The  Christian  life  is  a 
warfare ;  he  needs  tlierefore  to  be 
clothed   with   the    armor    of   spiritual 


Ch.  XIII.] 


ROMANS 


159 


13  light.  1  Let  us  walk  honestly,  as  in  the 
day  ;  "  not  in  rioting  and  drunkenness, 
"not  in  chambering  and  wantonness, 

14  0  not  in  strife  and  envying.  But  p  put 
ye  on  the  Lord  Jesus  Christ,  and  <i  make 
not  provision  for  the  flesh,  to  fulfil  the 
lusts  thereof. 


13  us  put  on  the  weapons  of  light.  Let 
us  walk  becomingly,  as  in  the  day  ; 
not  in  reveling  and  drunkenness,  not 
in  lewdness  and  wantonness,  not  in 

14  strife  and  jealousy ;  but  put  on  the 
Lord  Jesus  Christ,  and  make  not  pro- 
vision for  the  flesh,  to  fulfill  its  de- 
sires. 


1 1  Peter  2  :  12.         m  Luke  21  :  34.         n  1  Cor.  6:9.         o  James  3  :  14-16.       p  Gal.  3  :  27.        q  Gal.  5  :  16,  17. 


light — faith,   love,   hope,   truth,  right- 
eousness, peace,  and  the  graces  of  the 

Spirit   (1  Thess.S  -.8;  2  Cor.  6  :  7;  Eph.  6  :  11-16). 

13.  Let  us  walk  honestly — be- 
comingly— as  in  the  day,  with  the 
light  about  us,  as  the  children  of  light 
( 1  John  1:7);  doing  the  deeds  of  the  day, 
and  such  as  shall  bear  the  scrutiny  of 
the  light.  Things  not  becoming  are  to 
be  avoided,  such  as  rioting — reveling, 
and  carousing  (i  Peter  4: 3).  Drunk- 
enness—  drunken  spells  (Gai.5:2i). 
Chambering — licentiousindulgences. 
Wantonness  —  shameful  and  inde- 
cent words  and  acts,  and  unchaste 
conduct  toward  others.  Strife  and 
envying,  or  jealousy.  Sins  of  temper, 
classed  with  lusts  of  the  flesh  (oai.  5 :  20). 
This  list  of  sinful  acts  and  indulgences 
suggests  what  may  have  been  the  moral 
degradation  of  these  Roman  believers 
before  their  conversion  and  also  of  the 
moral  corruption  to  which  they  were 
exposed  (Eph.  2 : 2, 3).  This  and  the  fol- 
lowing verse  formed  the  turning  point 
in  the  conversion  of  Augustine. 

14.  But,  on  the  contrary,  put  ye 
on,  as  a  garment  and  as  an  armor 
(ver.  12),  the  Lord  Jesus  Christ, 
breathe  as  it  were  his  spirit,  live  as  it 
were  his  life,  be  Christlike.  Be  so 
possessed  with  the  mind  of  Christ  as  to 
resemble  him,  and  reproduce  as  it  were 
the  life  of  Christ.  (Comp.  Gai.  3 :  27;  Eph. 
4  :  24;  Col.  3  :  10.)  Lovc  is  the  motive 
(ver.  10),  and  Christ  the  pattern.  And 
make  no  provision,  by  way  of  fore- 
thought for  the  flesh,  the  seat  of  sin- 
ful passions  and  lusts,  tvith  a  view  of 
gratifying  its  evil  desires.  Or,  which 
amounts  to  substantially  the  same  :  in- 
dulge not  the  desires  of  your  own  cor- 
rupt human  nature   (6:12,  19 ;  1  Cor.  9: 

J5-27). 

Chkistian  ethics  of  the  State. 
There  are  three  institutions  which  may 
be  said  to  be  of  Divine  origin :  the 
family,  the  State,  and  the  Church.   They 


may  exist  together,  but  each  has  its 
own  sphere  and  functions ;  each  is  in- 
dependent, but  each  should  work  in 
harmony  witli  the  other  two.  The 
great  principles  of  Christ's  kingdom 
include  the  fundamental  principles 
underlying  the  well-regulated  family 
and  the  well-governed  State,  such  as 
love  to  one's  neighbor  and  the  com- 
mands of  the  Decalogue  relating  to  our 
fellow-men.  Paul  therefore  recognizes 
the  true  basis  of  the  State  to  be  the  will 
and  law  of  God.  The  Christian  and 
the  gospel  may  and  should  exert  a 
moral  influence  upon  the  State  for  its 
good.  Since  we  find  ourselves  within 
the  State  and  under  its  government,  it 
is  our  duty  to  help  support  it,  obey  its 
laws,  and  defend  it  even  unto  death  if 
need  be.  If  it  enacts  wrong-doing,  we 
should  strive  to  change  it  if  possible ; 
but  if  we  cannot  we  can  submissively 
sutFer  the  penalty,  choosing  to  obey  God 
rather  then  men.  Government  may  so 
persist  in  wrong-doing  as  to  pervert  its 
very  nature  and  object,  making  resist- 
ance and  revolution  ju.stifiable. 

Practical  Remarks. 

1.  Civil  authority  is  of  Divine  origin, 
but  forms  of  government  are  human. 
Loyalty  to  God  involves  loyalty  to  law 
(ver.  1;  Matt.  23:2,  3). 

2.  Nihilism  is  destructive  of  authority, 
and  hence  opposed  to  the  ordinance  of 
God.  A  bad  government  is  better  than 
anarchy  (ver.  2). 

3.  Civil  authority  is  distinct  from  re- 
ligious authority.  Neither  has  a  right  to 
control  the  other  (ver.  1-7 ;  Matt.  22  :  21). 

4.  The  design  of  civil  government  is  not 
for  the  ruler,  but  for  the  good  of  the  ruled 
(ver.  3;  Acts  23  :  3). 

5.  The  principles  of  the  gospel  tend  to 
rectify  human  government  and  to  make 
both  tyranny  and  anarchy  impossible 
(ver.  1-7;  Matt.  7  :  12). 

6.  There  is  a  right  of  revolution.    Set- 


160 


ROMANS 


[Ch.  XIV. 


Concerning  conscientious  differeiices  of 
opinion  and  practice. 

14      HIM  that  '■is  weak  in  the  faith  re- 
ceive ye,  but  not  to  doubtful  disputa- 


14      HIM  that  is  weak  in  the  faith  re- 
ceive; not   for  decisions  of  disputes. 


j15  :  1,7. 


ting  one's  self  against  law  and  govern- 
ment, and  trying  to  improve  and  change 
them,  are  two  essentially  different  things. 
The  one  is  anarchy,  the  other  revolution. 
The  Christian  may  not  engage  in  the 
former,  but  there  may  be  circumstances 
in  which  he  may  support  the  latter  (ver. 
1-6). 

7.  There  is  a  law  higher  than  govern- 
ment. The  Christian  may  for  conscience' 
sake  obey  the  former,  and  hence  endure 
the  penalty  of  the  latter  (ver.  1-6;  Acts 
4  :  19  ;  5  :  29 ;  Dan.  3  :  16-18 ;  6  :  10). 

8.  The  Christian  may  take  advantage 
of  existing  authority  and  law  (ver.  1,  5; 
Acts  22  :25;  25:  11). 

9.  Government  and  nations  are  account- 
able to  God,  and  will  be  judged  by  God 
(ver.  1-7). 

10.  Obligations  and  debts  to  government 
are  as  sacred  as  those  to  individuals  (ver. 
6-8). 

11.  It  is  the  duty  of  Christians  to  be 
watchful  against  debt ;  to  be  industrious 
and  to  practise  frugality  in  order  to  avoid 
it  (ver.  8;  1  Thess.  4  :  n,  12 ;  2  Cor.  11  :  9 : 
Eph.  4  :  28). 

12.  Love  is  most  comprehensive  and  has 
to  do  with  every  form  of  moral  obligation 
(ver.  8-10). 

1?>.  A  deep  conviction  of  the  reality  and 
nearness  of  eternity  will  prompt  an  up- 
right life  and  an  entire  consecration  to 
Christ's  service  (ver.  11-14;  Acts  17:30, 
31;  1  Thess.  4  :  16,  17). 

14.  The  nearness  of  final  salvation 
should  fill  the  Christian  with  joy  and 
hope,  and  arouse  him  to  activity,  and 
nerve  him  for  meeting  the  trials  of  life 
(ver.  11,12). 

l.=i.  While  Christians  "  puton Christ "  in 
their  baptismal  confession  (Gal.  3  :  27), 
they  should  put  him  on  daily  by  exhibit- 
ing his  spirit,  character,  and  life  (ver.  14). 

CHAPTER  XIV. 

In  this  cliaptcr  Paul  passes  to  tlie 
treatment  that  weak  and  over-scrupu- 


lous brethren  should  receive  from  their 
stronger  but  equally  conscientious 
brethren.  It  would  seem  that  a  special 
application  in  regard  to  such  was 
needed  in  the  church  at  Rome.  There 
were  tendencies  toward  asceticism  about 
which  there  were  honest  ditierences  of 
opinion.  They  should  exercise  mutual 
forbearance  and  not  judge  one  another 
(ver.  1-12).  The  strong  should  not  put 
a  means  of  stumbling  in  the  way  of  the 
weak  (ver.  13-18),  but  rather  exercise  self- 
denial  for  their  sake  (ver.  19-23). 

1-12.  The  coNDrcT  to  be  exer- 
cised TOWARD  WEAK  AND  OVER- 
SCRUPULOUS BRETHREN.  Mutual  for- 
bearance and  the  exercise  of  the  law  of 
love  in  regard  to  conscientious  differ- 
ences of  opinion  and  practice.  It  does 
not  seem  that  these  views  had  gone  so 
far  as  to  affect  their  doctrines,  as  in 
Galatia,  where  there  were  Judaizing 
teachers  (Gai.  i:7).  Their  case  seems 
similar  to  that  of  the  Corinthians,  who 
were  conscientiously  troubled  about 
meats  offered  to  idols  (1  Cor.  8  :  i-i3;  10  : 
25-33) ;  fearing  to  eat  meat  or  drink 
wine  bought  in  the  open  market,  lest 
they  had  been  polluted  by  having  been 
offered  to  idols,  or  by  coming  into  con- 
tact with  the  unclean,  they  confined 
themselves  to  a  vegetable  diet,  of  the 
purity  of  which  they  were  assured. 

1.  But  him  that  is  weak — a  con- 
trast from  the  exhortation  of  13  :  14. 
But — while  "making  no  provision  for 
the  flesh  to  fulfill  the  lusts  thereof" 
(13 :  u) — in  regard  to  those  who  go  to  an 
extreme  in  over-sensitiveness  and  in 
avoiding  everything  that  seems  to  them 
to  minister  to  the  corruptions  of  the 
flesh.  Weak  in  the  faith  in  Christ,  so 
that  things  indifferent  and  really  not 
binding  on  tlie  conscience  trouble  liira. 
Compare  ver.  14,  Avhere  Paul,  strong  in 
tlie  faith,  rises  above  such  matters. 
Receive  ye  to  yourselves,  into  fellow- 
ship— the  present  tense.  Receive  him 
not  only  as  a  new  believer,  but  con- 
tinue to  take  him  to  your  hearts  and 
treat  liim  as  a  brotlicr  Christian,  But 
with  this  caution  :   not  to  doubtful 


Ch.  XIV.] 


KOMANS 


161 


2  tions.  For  one  believeth  that  he  » may 
eat  all  things  .  another,  who  is  weak, 

3  eateth  herbs.  Let  not  him  that  eateth 
despise  him  that  eateth  not :  and  *  let 
not  him  which  eateth  not  judge  him 
that   eateth :   for   God    hath  received 

4  him.  "Who  art  thou  that  judgest 
another  man's  servant?  To  his  own 
master  he  stand eth  or  falleth.  Yea, 
»  he  shall  be  hold  en  up ;  for  God  is  able 
to  make  him  stand. 

5  y  One  man  esteemeth  one  day  above 
another  :  another  esteemeth  every  day 


2  One  believes  that  he  may  eat  all 
things  ;  but  he  that  is  weak  eats  herbs. 

3  Let  not  him  that  eats  despise  him  that 
eats  not ;  and  let  not  him  that  eats  not 
judge  him  that  eats  ;  for  God  received 

4  him.  Who  art  thou  that  judgest 
another's  servant  ?  To  his  own  lord  he 
stands  or  falls.  But  he  shall  be  made 
to  stand  ;  for  the  Lord  is  able  to  make 
him  stand. 

5  One  man  esteems  one  day  above 
another;   another  esteems  every  day 


s  Titus  1  :  15.  (1  Cor.  10  :  29,  30 :  Col.  2  ;  16. 

X  See  refs.  8  :  31-39  ;  1  Peter  1  :  6. 


u  Matt.  7:1,2;  Luke  12  :  14. 
J  Gal.  4:9,10. 


disputations,  rather,  not  for  the  pur- 
pose of  deciding  or  passing  judgment 
on  opinions,  as  to  which  is  the  most 
correct.  The  word  disputations,  or 
opinions,  is  the  same  as  used  in  1  :  21, 
and  there  translated  imaginations,  and 
means  thoughts,  inward  reasonings, 
speculations.  The  injunction  is  here 
made  general,  but  as  applied  to  the 
weak  brother  personally,  it  naturally 
refers  to  the  thoughts  and  opinions  that 
trouble  him,  in  other  words,  to  his 
scruples.  Hence  they  were  to  receive 
him,  but  not  for  the  purpose  of  discuss- 
ing and  passing  judgment  upon  his 
scruples  and  such  matters.  He  was 
not  to  decide  upon  things  in  dispute. 

3.  The  apostle  specifies  two  extremes. 
For  one,  who  is  strong,  believeth, 
or,  has  faith,  according  to  which  he 
may  eat  all  things  without  any  con- 
scientious scruples.  He  has  faith  to 
rise  above  all  ceremonial  observances 
of  the  law,  and  to  see  that  his  justifica- 
tion or  condemnation  does  not  depend 
on  Mosaic  rites.  Another,  Avho  is 
weak  in  the  faith,  cannot  rest  so  fully 
on  Christ  for  his  justification  and  com- 
plete salvation  as  to  divest  himself  of 
anxiety  and  scruples  regarding  meats 
that  are  unclean.  And  so  to  escape 
all  contamination  he  eateth  herbs. 
This  is  his  simplest  solution  of  the 
question  regarding  clean  and  unclean 
animals,  and  also  of  meat  defiled  by 
idol  sacrifices,  or  polluted  in  any  other 
way. 

3.  But  let  not  the  strong  despise  the 
weak ;  nor  the  weak  judge  and  con- 
demn the  strong.  For  God  hath, 
rather,  did  receive,  him  at  his  conver- 
sion. This  is  true  of  either  of  the 
above  parties ;  but  it  here  applies 
especially  to  the  strong,  according  to 


the  next  verse.  This  is  a  reason  for 
forbearance  and  charitableness  of  judg- 
ment. 

4.  Who  art  thou,  weak  one,  that 
judgest  another  man's  servant? 
household  servant,  or  domestic.  This 
word  for  servant  is  also  found  in  Acts 
10  :  7  ;  Luke  16  :  13  ;  1  Peter  2  :  18. 
The  word  judge  here  carries  along  with 
it  the  idea  of  censure  and  severity,  and 
does  not  forbid  the  proper  expressions 
of  opinion  on  the  subject.  Paul  does 
this  in  ver.  14.  To  his  own  Mas- 
ter, the  Lord  Je^us  Chnst,  he  stand- 
eth  or  falleth.  To  him  alone  is  he 
amenable.  Yea,  rather.  But,  instead 
of  falling,  he  shall  be  holden  up 
— made  to  stand,  and  established 
through  faith.  For  God,  according 
to  the  best  text.  For  the  Lord,  Christ, 
is  able,  is  powerful,  to  make  him 
stand.  He  supports  the  believer,  and 
he  who  is  strong  in  the  faith  will  be 
supported  and  delivered  in  every  hour 
of  temptation.  As  a  result  also  he  will 
stand  at  the  judgment  day. 

5.  Two  opposites  again  are  presented. 
One  who  is  weak  esteemeth  one 
day  above  another — distinguishing 
between  days,  and  regarding  one  holier 
than  another.  Another  who  is  strong 
esteemeth  every  day  alike — he 
judges  every  day  as  good,  and  as  a 
consecrated  man  (12 :  i,  j)  he  regards 
his  whole  time  and  life  devoted  to  the 
Lord.  As  the  apostle,  both  before  and 
after  this  reference  to  days,  is  speaking 
of  food  and  drink,  it  is  natural  to  re- 
gard the  reference  here  to  be  prin- 
cipally to  feasts  and  fasts  under  the 
law.  These  were  the  feasts  of  the  Pass- 
over, the  Pentecost,  the  Tabernacle,  the 
Trumpet,  the  Dedication,  and  Purim ; 
the  fasts  on  the  Day  of  Atonement  (Lev. 


162 


ROMANS 


[Cii.  XIV 


alike.    » Lot  every  man   be  fully  per- 

6  suaded  in  his  own  mind.  He  that  ro- 
gardeth  the  day,  regardeth  it  unto  the 
Lord ;  and  he  "that  regardeth  not  tiie 
day,  to  the  Lord  he  doth  not  regard  it. 
He  that  eateth,  eateth  to  the  Lord,  for 
»he  giveth  God  thanks;  and  he  that 
eateth  not,  to  the  Lord  he  eateth  not, 

7  and  giveth  God  thanks.  For  ^  none  of 
us  liveth  to  himself,  and  no  man  dieth 

8  to  himself.  For  whether  we  live,  we 
live  unto  the  Lord ;  and  whether  we 
die,  we  die  unto  the  Lord:  « whether 
we  live  therefore,  or  die,  we  are  the 

9  Lord's.  For  "^to  this  end  Christ  both 
died,  and  rose,  and  revived,  that  he 
might  be  « Lord  both  of  the  dead  and 
living. 


alike.      Let   each   one    be   fully  pcr- 

6  suaded  in  his  own  mind.  He  tliat  re- 
gards the  day,  regard.^  it  to  the  Lord  ; 
and  he  that  eats,  eats  to  the  Lord,  for 
he  gives  thanks  to  God  ;  and  he  that 
eats  not,  to  the  Lord  he  eats  not,  and 

7  gives  thanks  to  God.  For  no  one  of  us 
lives  to  himself,   and  no  one   dies  to 

8  himself.  For  if  we  live,  we  live  to  the 
Lord ;  and  if  we  die,  we  die  to  the 
Lord  ;  whether  we  live  therefore,  or 

9  die,  we  are  the  Lord's.  For  to  this  end 
Christ  died,  and  lived,  that  he  might 

10  be  Lord  of  both  dead  and  living.   But 


jr  Ver.  23  ;  1  John  3  :  19-21. 
6  2  Cor.  5  :  14,  15 ;  Phil.  1  :  20-24 ;  1  Peter  4  :  2. 


a  1  Cor.  10  :  30,  31 ;  1  Tim.  4  :  3-5. 
c  1  Cor.  3  :  21-23.        d  2  Cor.  5  :  15. 


e  Acts  10  :  36. 


16:29-31),  in  the  fourth,  fifth,  seventh, 
and  tenth  months  (Zach.  8:i9),  and  on 
Monday  and  Thursday  of  each  week 
(Luke  18: 12),  Besides  the  weekly  Sab- 
bath there  were  seven  days  oi  holy 
convocation  :  the  first  and  last  days  of 
the  Passover  festival,  the  first  day  of 
the  feast  of  Tabernacles,  and  the  day 
following  the  feast,  the  day  of  Pente- 
cost, the  day  of  Atonement,  and  the 
feast  of  Trumpets.  As  to  how  far  this 
verse  may  apply  to  the  Sabbath,  I 
"would  say :  Only  in  so  far  as  it  was  an 
institution  under  the  law.  It  does  not 
touch  the  original  rest-day  of  creation, 
one  rest-day  in  seven  (Ccn.  2:3),  nor  the 
Lord's  Day  under  the  Christian  dis- 
pensation    (Gal.  4   :   10;    Col.   2:16),       The 

whole  passage  seems  to  indicate  that 
reference  is  had  to  Jewish  believers 
with  Essenic  and  ascetic  tendencies, 
and  to  Gentile  and  other  believers  who 
had  come  out  into  a  fuller  liberty  of 
the  gospel  (Gai. 5:iff.).  Let  every 
man  be  fully  persuaded,  or  a55?<;rf?, 
in  his  own  mind.  Let  him  not  act 
again.^t  his  own  conscience,  and  re- 
member that  he  is  accountable  to  the 
Lord. 

6.  The  true  Cliristian  position  stated. 
He  that  regardeth  the  day  as 
sacred,  to  be  religiously  observed,  re- 
gardeth it  as  due  unto  the  Lord 
Christ  (ver.  9)  to  whom  he  feels  respon- 
sible. And  he  that  regardeth  not 
the  day,  to  the  Lord  he  doth  not 
re^rard  it.  These  words  should  be 
omitted,  as  they  are  not  in  the  best 
manuscripts.  And  he  that  eateth, 
etc.    Both  the  eater  of  all  kinds  of 


food  and  the  eater  of  herbs  recognize 
their  obligations  to  Christ  for  all  their 
blessings,  and  have  his  glory  in  view 
(1  Cor.  10:31),  and  give  God*  thanks. 
Both  practise  a  spirit  of  devotion  and 
thanksgiving.  This  would  seem  to  in- 
dicate that  the  practice  of  giving  thanks 
at  meals  was  universal  among  early 
Christians. 

7.  For  in  confirmation  of  the  thought, 
to  the  Lord  (twice  in  ver.  6),  it  may  be 
said  that  none  of  us  liveth  to  him- 
self, and  no  man  dieth  to  him- 
self._  As  Christians,  self  is  subordinate 
both  in  life  and  in  death,  and  Christ  is 
uppermost  as  Lord.  Both  the  eater 
and  the  abstainer  are  servants  of  Christ. 

8.  This  verse  carries  out  the  thought 
of  the  preceding.  For  whether  we 
live  or  die,  we  live  or  die  unto  the 
Lord.  We  are  his  by  virtue  of  our 
union  with  him,  and  by  being  "  bought 
with  a  price"  (i  Cor.  6:20;  T:23).  Christ 
owns  us  both  in  life  and  death. 
Whether  we  live  therefore,  or 
die,  we  are  the  Lord's.  Both  in 
life  and  death,  here  and  hereafter,  we 
belong  to  the  Lord,  and  are  to  be  de- 
voted to  him.  Compare  Paul's  con- 
fession in  Acts  28  :  23  and  his  ideal  of 
Christian  living  in  Phil.  1  :  21 ;  Gal. 
2:20. 

9.  For  to  this  end,  namely,  that 
he  mijiht  be  Lord  both  of  the  dead 
and  the  livinj; — of  both  classes,  not 
to  be  separated,  but  together  equally  his 
— Christ  both  died,  and  rose,  and 
revived,  rather,  according  to  the  best 
tcxt^  Christ  died  atui  lived,  that  is,  rose 
from  the  dead.     It  was  necessary  for 


Ch.  XIV.] 


ROMANS 


163 


10  But  why  dost  thou  judge  thy  brother  ? 
Or  why  dost  thou  set  at  nought  thy 
brother?  For  'we  shall  all  stand  be- 
ll fore  the  judgment  seat  of  Christ.  For 
it  is  written,  As  I  live,  saith  the  Lord, 
every  knee  shall  bow  to  me,  and  every 
12  tongue  shall  confess  to  God.  So  then 
8  every  one  of  us  shall  give  account  of 
himself  to  God. 

Let  us  not  therefore  judge  one 
another  any  more:  but  judge  this 
rather,  that  *>  no  man  put  a  stumbling- 
block   or   an   occasion  to    fall  in  his 


13 


thou,  why  dost  thou  judge  thy  brother? 
Or  thou  also,  why  dost  thou  despise  thy 
brother  ?    For  we  shall  all  stand  before 

11  the  judgment-seat  of  God.  For  it  is 
written.  As  I  live,  says  the  Lord,  to  me 
every    knee    shall    bow,    and   every 

12  tongue  shall  confess  to  God.  So  then, 
each  one  of  us  will  give  account  con- 
cerning himself  to  God. 

13  Let  us  therefore  no  longer  judge  one 
another;  but  judge  this  rather,  not  to 
put  a  stumbling-block,  or  an  occasion 


/Eccl.  12  :  14 ;  Matt.  25  :  31,  32  ;  Acts  10  :  42.        g  Matt.  12  :  36.        U  Lev.  19  :  14  ;  see  refs.  Matt.  18  :  6,  7. 


Christ  both  to  die  and  to  rise  again  in 
order  to  become  Lord  ( P^n.  2 :  s-ii ) .  By 
his  death  and  his  resurrection  life  he 
effected  the  purchase,  and  demonstrated 
his  ownership  of  his  followers ;  and 
thus  showed  that  he  was  Lord  both  of 
their  earthly  and  heavenly  life.  These 
matters  of  meat  and  drink  therefore 
should  not  separate  them,  and  one 
should  not  either  despise  or  condemn 
the  other. 

10.  Thou,  in  the  first  two  clauses 
is  very  emphatic,  in  contrast  to  Lord 
in  the  preceding  verse.  The  first  clause 
is  addressed  to  the  %veak  one ;  the 
second  to  the  strong  one.  But  thou, 
weak  one,  why  dost  thou  judge 
thy  brother,  who  is  strong  in  faith 
and  in  the  liberty  of  the  gospel  ?  Or 
thou  also,  strong  one,  lohy  dost  thou  set 
at  nought,  or  despise,  thy  brother, 
weak  and  perplexed  as  he  is  with  his 
conscientious  scruples?  For  we  shall 
all,  both  weak  and  strong,  stand 
before  the  judgment  seat  of 
Christ,  or  of  God,  according  to  the 
most  approved  text.  In  2  Cor.  5  :  10 
it  is  called  "  the  judgment  seat  of 
Christ."  (Comp.  Matt  25:31.)  That  God 
will  judge  men  by  Jesus  Christ  is  evi- 
dent from  2  :  16  ;  Acts  10  :  42 ;  17  :  31 ; 
John  5  :  22.  In  view  of  the  judgment, 
how  unbecoming  for  Christian  brethren 
to  be  judging  and  despising  one  an- 
other 

11.  The  apostle  confirms  the  pre- 
ceding statement  by  Isa.  45  :  2.3.  It  is 
freely  quoted  and  somewhat  abbrevi- 
ated. Compare  the  same  in  Phil.  2  :  10, 
11,  where  it  is  especially  applied  to 
Christ.  As  I  live,  saith  the  Lord— 
a  most  solemn  divine  declaration, 
equivalent  to  swearing  by  himself — 
every  knee  shall  bow  to  me,  and 
every    tongue    shall    confess  to 


God,  or  according  to  some,  shall  give 
praise  to  God,  but  the  latter  meaning 
includes  the  idea  of  confession,  and  the 
confession  contains  an  element  of  praise 
for  Jesus  as  Lord,  because  he  saves 
his   people  from  their   sins   (Phii.  2:H. 

Comp.  Rev.  5  :  9,  10). 

12.  This  verse  sums  up  in  a  brief 
sentence  the  thought  of  the  two  pre- 
ceding verses.  So  then  every  one 
of  us,  be  he  weak  or  strong,  shall 
give  account  of  himself,  not  of 
another,  to  God.  The  emphasis  here 
is  on  each  one  of  us.  The  judgment 
will  be  personal  and  individual ;  it  will 
be  to  God,  not  to  man.  Brethren 
should  therefore  not  assume  the  office 
of  judge  one  of  another.  The  thought 
is  carried  out  in  what  follows,  with 
reference  to  the  duty  of  the  strong  to 
the  weak. 

13-23.  The  STRONG  SHOULD  AVOID 
GIVING  OFFENSE  TO,  BUT  EATHER 
EXERCISE  SELF-SACRIFICE  FOE,  THE 
WEAK. 

13.  Since  therefore  our  brother  is 
not  our  servant,  but  Christ's,  and  we 
both  act  in  devotion  to  him,  and  all 
questions  will  be  finally  settled  at  the 
bar  of  God,  let  us  no  longer  continue 
<o  judge  one  another,  (comp. Matt, 
7:1.)  Paul  now  passes  to  admonish  the 
strong  through  the  rest  of  this  chapter. 
From  this  we  may  infer  that  they  were 
the  larger  party  in  the  Roman  church. 
But  judge  this  rather,  be  this  your 
determination,  that  no  man  put  a 
stumblin  g-b  lock,  that  against 
which  one  stumbles  and  falls  into  sin, 
or  an  occasion,  as  a  trap  by  which 
to  fall  into  sin,m  a  brother's  way. 
The  two  words  "  stumbling-block  "  and 
"  an  occasion  of  offense  "  are  similar  in 
meaning,  and  together  give  emphasis 
to    the    thought    (as  also   in  9  :  33). 


164 


ROMANS 


[Ch.  XIV. 


14  brother's  way.  I  know,  and  am  per- 
suaded by  the  Lord  Jesus,  '  that  there  is 
nothing  unclean  of  itself  :  but  ^  to  him 
that  esteemeth  anything  to  be  unclean, 

15  to  him  it  is  unclean.  But  if  thy  brother 
be  grieved  with  thy  meat,  now  walkest 
thou  not  'charitably.  ™ Destroy  not 
him  with  thy  meat,  for  whom  Christ 

16  died.    Let  not  then  your  good  be  evil 

17  spoken  of.  °  For  the  kingdom  of  God 
°  is  not  meat  and  drink  ;  but  righteous- 
ness, and  peace,  and  joy  in  the  Holy 


14  to  fall,  in  a  brother's  way.  I  know, 
and  am  persuaded  in  the  Lord  Jesus, 
that  nothing  is  defiled  of  itself  ;  but  to 
him  that  accounts  anything  to  be  de- 

15  filed,  to  him  it  is  detiled.  But  if  be- 
cause of  food  thy  brother  is  aggrieved, 
thou  no  longer  walkest  in  accordance 
with  love.    Do  not  by  thy  food  destroy 

16  him  for  whom  Christ  died.    Let  not 

17  then  your  good  he  evil  spoken  of.  For 
the  kingdom  of  God  is  not  food  and 
drink ;  but  righteousness,  and  peace. 


i  Ver.  20  ;  Acts  10  :  15,  28.  k  1  Cor.  8  :  7,  10. 

n  See  refa.  Matt.  3  :  2. 


n3  :  10;  Gal.  5:  13, 
0  1  Cor.  8  :  8. 


m  1  Cor.  8  :  11. 


The  former  is  the  more  general  word, 
representing  a  larger  obstacle ;  the  lat- 
ter the  more  specific — as  a  trap  or  trap- 
stick — representing  a  smaller  and  more 
hidden  obstacle.  The  former  partakes 
more  of  the  outward  act ;  the  latter  more 

of  the  thought.       (  Comp.  l  Cor.  8  :  1  ff. ) 

14.  An  important  statement  in  which 
Paul  places  himself  in  agreement  with 
the  strong,  and  thus  prepares  the  way 
for  enforcing  his  admonition.  I  know, 
and  am  persuaded  by,  rather,  in, 
the  Lord  Jesus,  in  living  union  and 
fellowship  with  him,  having  therefore 
the  mind  of  Christ,  and  an  assurance 
of  the  truth  of  what  I  am  about  to 
utter.  A  strong  expression  of  his  com- 
plete knowledge  and  assurance  of  the 
fact.  An  authoritative  utterance.  That 
nothing  is  unclean  of  itself, 
morally  and  religiously  profane  through 
its  own  nature.  Paul  regarded  the  Old 
Testament  laws  regarding  food  as  no 
longer  binding,  since  the  Mosaic  econ- 
omy had  come  to  an  end  in  Christ  (lo  :  4  ; 

Col.  2  :  16  ff.;  Acts  10  :  15.  16;  Matt.  5  :  17).       But 

to  him  that  esteemeth,  or  account- 
eth,  anything  to  be  unclean,  to 
him  it  is  unclean,  in  his  mind  and 
feelings,  and  to  his  conscience.  Con- 
science is  not  to  be  violated,  but  re- 
spected and  followed.  If  it  is  wrong 
then  it  should  be  instructed  and  en- 
lightened ;  but  never  should  it  be  nidely 
dealt  with.  A  person's  convictions 
must  be  respected. 

15.  But  or  For.  Internal  evidence 
rather  favors  6?</:;  external, /or.  Grant- 
ing what  I  have  said,  if  thy  brother 
be  grieved — put  to  pain,  and  his  con- 
science hurt  because  of  meat,  or  food, 
thou  no  longer  walkest  charitably, 
according  to  love,  Tliey  would  trans- 
gress the  rule  of  Christian  love  which 
he  had  laid  down  in  12  :  9,  10 ;  13  :  8. 


Meat  in  the  Common  version  does  not 
mean/^sA  alone.  Here  it  means  food 
in  general,  including  flesh.  Destroy 
not  him,  do  not  begin  the  destruc- 
tion of  one  w^ith  thy  meat,  or  food, 
for  whom  Christ  died,  the  deepest 
and  strongest  of  motives  for  Christian 
tenderness  and  love.  Thy  food — sug- 
gestive of  a  selfish  spirit  and  act. 
Destroy  is  in  the  present  tense,  and 
points  to  the  beginning,  not  the  accom- 
plishment of  the  act.  The  violation  of 
conscience  and  regarding  iniquity  in 
the  heart  (ps.  66:i8),  if  continued  in, 
would  result  in    destruction.     ( Comp.  i 

Cor.  8  :  11.) 

16.  therefore,  in  conclusion,  let  not 
your  good,  as  Christians,  including 
your  liberty  "  in  the  kingdom  of  God  " 
(ver.  17),  which  is  good  in  itself,  and 
which  you  mean  for  good  (i  Cor.  lo :  29, 30)^ 
be  evil  spoken  of— he  blasphemed, 
slandered,  both  among  yourselves  and 
without,  by  being  the  occasion  of  cen- 
sures and  wrangling,  of  injured  con- 
sciences, of  violated  love,  of  the  falling 
away  of  some  weak  ones,  and  the 
lowering  of  the  Christian  life  among 

all.       (Comp.  1  Peter  2  :  12-16.) 

17.  For,  as  a  reason  for  this  exhor- 
tation (ver.  16),  the  kingdom  of  God 

— his  reign  in  the  hearts  and  lives  of 

the     redeemed     (  Luke  17  :  21  ;    see  note  on  Matt. 

3  2),  is  not  meat  {food  )  and  drink 
— does  not  consist  in  eating  and  drink- 
ing of  this  or  that,  or  in  abstaining 
from  tliem.  This  is  not  its  vital  ele- 
ment ;  it  is  not  the  nature  of  true 
religion  under  the  gospel.  But  it  con- 
sists in  righteousness,  in  our  rela- 
tions to  God  and  men  as  required  in 
justification  and  sanctification,  and 
peace,  with  God  and  one  another, 
and  joy  in  the  Holy  Ghost,  of 
which  he  is  the  Author.     On  the  use 


Ch.  XIV.] 


ROMANS 


165 


18  Ghost.     For  he  that  in  these  things    18 
serveth  Christ  pis  acceptable  to  God, 
<i  and  approved  of  men. 

19  '•Let   us  therefore   follow  after  the    19 
things   which   make   for  peace,    and 
things    wherewith    ^one    may    edify    20 

20  another.  tFor  meat  destroy  not  the 
work  of  God.  "All  things  indeed  are 
pure ;  ''  but  it  is  evil  for  that  man  who 

21  eateth  with  offence.    It  is  good  neither    21 
to  eat  ^  flesh,  nor  to  drink  wine,  nor 
any  thing  y  whereby  thy  brother  stum- 


and  joy  in  the  Holy  Spirit.  For  he  that 
in  these  things  serves  Christ,  is  well 
pleasing  to  God  and  approved  by  men. 
So  then,  let  us  pursue  the  things 
which  make  for  peace,  and  things  by 
which  one  may  build  up  another.  Do 
not,  for  the  sake  of  food  destroy  the 
work  of  God.  All  things  indeed  are 
clean  ;  but  it  is  evil  for  that  man  who 
by  eating  makes  another  stumble.  It 
is'  good  neither  to  eat  flesh,  nor  to 
drink  wine,  nor  anything  whereby  thy 


p  12  :  1,  2  ;  Acts  10  :  35.        q2  Cor.  4:2;  James  2  :  18-26.        r  12  :  18.        s  15  :  2.        t  Ver.  15. 
M  Matt.  15  :  11 ;  Acts  10  :  15.        i;  1  Cor.  8  :  9-12.        x  15  :  1,  2  ;  1  Cor.  8  :  13.        j/ Ver.  13. 


here  of  kingdom  of  God,  see  1  Cor.  4  : 
20;  Col.  1  :  20.  "The  essence  of  the 
kingdom  of  God  is  not  to  be  found  in 
questions  about  eating  and  drinking" 
(Thayer's  "  N.  T.  Lex." ).  Inasmuch 
as  Paul  in  this  Epistle  has  treated  of 
righteousness  and  peace  in  relation  to 
justification  and  sanctification,  it  seems 
best  to  extend  the  reference  to  both 
here.  Holy  Spirit  qualifies  joy.  \i  is 
possible  to  connect  it  also  with  right- 
eousness and  peace,  as  the  latter  cer- 
tainly are  connected  with  the  Spirit  in 
the  work  of  God  in  the  soul  (s  ■.  i-5). 

18.  For,  in  confirmation  of  the  state- 
ment just  made,  he  that  in  these 
things — righteousness,  peace,  and  joy 
— serveth  Christ,  a  servant  notwith- 
standing his  Christian  liberty.  Instead 
of  these  things  most  of  the  best  manu- 
scripts have  ill  this  or  herein,  which 
may  refer  to  the  Holy  Spirit  (rer.  it),  or 
more  probably  to  the  whole  idea  of  the 
preceding  passage,  and  thus  is  sub- 
stantially equivalent  to  the  other  read- 
ing. Acceptable  to  God,  well 
pleasing  to  him,  and  approved  of 
men,  like  gold  tried  and  standing 
the  test.  The  Christian  in  spirit  and 
daily  living  should  commend  himself 
to  the  consciences  of  his  fellow-men, 
both  of  believers  and  of  the  world  ( i  Cor. 
8  : 8;  2 Cor.  4 : 2).  True  rcligioii  may  be 
unpopular  among  men,  but  in  the  long 
run  it  will  be  acknowledged  as  true  and 
real. 

19.  Paul  draws  a  conclusion  from  the 
last  few  verses.  So  then,  instead  of 
exciting  strife  and  debate  in  this  mat- 
ter, let  us  follow,  or  pursue,  the 
things  of  peace — adopt  peaceable 
measures  and  a  course  of  conduct  that 
tends  to  peace;  and,  avoiding  that 
which  will  make  others  stumble  and 
fall,  let  us  pursue  the  things  where- 


vrith  one  may  edify,  or  build  tip, 
another — the  things  of  mutual  tip- 
building  in  the  Christian  life.  Let  us 
strive  to  strengthen  one  another  in  his 
faith  in  Christ  and  in  his  participation 
in  righteousness,  peace,  and  joy  in  the 
Holy  Spirit  (ver.  it).  On  edify  com- 
pare 15  :  2  ;  1  Cor.  14  :  4,  12,  26. 

20.  Paul  exhorts  the  opposite  of  up- 
building, keeping  the  figure  in  mind 
(ver.  19).  For  meat,  or  food,  about 
the  eating  of  which  there  may  be  a 
question,  or  a  conscientious  scruple, 
destroy  not — pull  not  dozen — the 
Avork  of  God,  which  he  has  built  up 
in  the  heart,  character,  and  life.  On 
destroy  compare  Acts  6  :  14;  2  Cor. 
5:1;  Gal.  2  :  18.  The  apostle  now 
briefly  reaffirms  and  applies  his  state- 
ment in  ver.  14.  All  things— all 
food,  in  regard  to  eating  and  abstain- 
ing— indeed  are  pure,  or  clean,  hut, 
though  it  be  pure,  it  is  evil,  or  sinful 
to  him  eating  with  otfence.  Liter- 
ally, by  means  of  a  stumbling-block. 
Through  the  example  of  the  stronger 
he  is  induced  to  eat,  and  so  he  suifers 
the  condemnation  of  conscience  (ver.  23). 
Of  course,  the  strong  will  also  injure 
himself  by  such  a  course  of  action, 
but  that  is  not  the  special  point  here. 

21.  The  apostle  lays  down  a_  most 
important  practical  precept,  applicable 
to  all  such  cases.  He  has  shown  that 
eating  with  ofiense  is  evil  to  the  weak 
one  ;  now  he  affirms  in  contrast  that  it 
is  good  and  noble  for  the  strong  one  to 
abstain  from  eating  flesh  or  drinking 
wine  or  from  anything  whereby 
thy  brother  stumbleth,  or  is 
off'ended,  or  weakened  (ver.  is).  It  is 
right  and  noble  for  the  strong  brother 
to  forego  his  liberty  and  exercise  self- 
denial  rather  than  do  injury  to  a  weak 
one.     "Not  the  principle  of  liberty, 


166 


ROMANS 


[Ch.  XIV. 


bleth,  or  is  offended,  or  is  made  weak. 

22  Hast  thou  faith  ?  Have  it  to  thyself 
before  God.  » Happv  is  he  that  con- 
demneth  not   himself   in   tliat  thing 

23  which  he  alloweth.  And  ^he  that 
doubteth  is  damned  if  he  eat,  because 
he  eateth  not  of  faith :  for  ^  whatsoever 
is  not  of  faith  is  sin. 


brother  stumbles,  or  is  made  to  offend, 

22  or  is  weak.  Hast  thou  faith  ?  Have  it 
to  thyself  before  God.  Happy  is  he 
that  judges  not  himself  in  that  which 

23  he  approves.  And  he  that  doubts  is 
condemned  if  he  eat,  because  it  is  not 
of  faith  ;  and  all  that  is  not  of  faith  is 
sin. 


z\  John  3  :  21. 


a  1  Cor.  8  :  7. 


6  Titus  1  :  15. 


but  its  application  might  be  positively 
mischievous,  and  the  practical  breach 
of  the  theory  might  be  its  truest 
'honor'  "  (MouLE).  Iii  1  Cor.  8  :  12, 13 
the  apostle  puts  the  case  still  stronger, 
as  a  "sin  against  Christ."  Compare 
our  Lord's  words  in  Matt.  5  :  29,  30 ; 
Luke  17  :  1,  2.  The  Revised  version 
ends  the  verse  with  stumbleth.  But 
the  Improved  Bible  Union  version,  on 
good  manuscript  authority,  retains  the 
words  that  follow,  or  is  made  to  offend 
or  is  weak. 

22.  The  apostle  applies  the  principle 
of  the  chapter  to  the  strong.  Thou, 
emphatic,  and  addressed  to  the  strong 
one.  Hast  thou  faith?  such  con- 
fidence and  assurance  in  Christ,  as  to 
be  above  the  petty  annoyances  and 
scruples  about  food  and  days  and  cere- 
monial restrictions  ?  Have  it  to  thy- 
self before  God — keep  it  to  thyself 
personally  and  in  thy  private  life  be- 
fore God,  but  do  not  make  a  display  of 
it  before  men,  to  the  injury  of  the  weak. 
Hapi>y  is  he  who  acts  consistently, 
and  condemneth,  or  judgeth  not 
himself  in  that  thing  which  he 
alloweth,  rather,  in  that  which  he 
approves.  Happy  he  who  has  such 
faith,  resulting  in  such  full  knowledge 
and  persuasion  (ver.  i*),  as  to  have  no 
scruples  and  no  self-condemnation  in 
regard  to  what   he   approves.     (Comp. 

Paul  in  1  Cor.  6  :  12.) 

23.  The  principle  applied  to  the 
weak.  And,  or  But,  he  that  doubt- 
eth— wavers  as  to  whether  he  sliould 
eat  or  not — is  damned,  rather  is  con- 
demned, both  by  conscience  and  (iod, 
because  he  eateth  not  of  faith, 
in  such  confidence  in  Christ  and  such 
apprehension  of  him  as  to  overcome  all 
scruples.  Literally,  out  of  faith,  as 
the  result  of  faith.  Paul  clinches  wliat 
he  says  by  adding  a  general  Christian 
axiom:  For,  rather,  yl/u/,  whatso- 
ever is  not  of  faith — not  growing 
out  of  faitli  and  connected  with  faith — 
is  sin.    Faith  is  necessary  to  pleasing 


God  (Heb.  11:6).  Faith  is  fundamental 
in  Christian  character  (2  Peter  i:  5).  It 
is  essential  to  Christian  living  (Gai. 
2 :  20).  "In  every  moral  act  there  are 
two  important  elements  to  be  con- 
sidered :  the  act  itself,  and  the  state  of 
the  actor's  conscience.  In  order  to  be 
wholly  right,  it  must  be  right  in  both 
of  these  respects ;  but  in  order  to  be 
wrong,  it  need  be  faulty  in  only  one  of 
them"  (Am.  Commentary).  Hence 
in  regard  to  conscience  it  may  be  said  : 
"To  do  what  it  approves  may  not 
always  be  right,  but  to  do  what  it  ques- 
tions is  always  wrong."  Many  give 
faith  here  the  meaning  of  belief  or  con- 
viction. But  it  seems  to  me  better  to 
take  the  word  in  its  ordinary  meaning 
of  trust  in  Christ  (ver.  1).  A  clear  and 
growing  faith  naturally  tends  to  right 
conceptions  of  Christian  liberty  in  re- 
gard to  questions  of  conscience  and 
practice. 

In  many  manuscripts,  mostly  later 
ones,  the  final  doxology  (le :  25-27), 
occurs  at  the  end  of  this  chapter. 
"  The  cause  of  its  insertion  here,"  says 
Wescqxt  and  Hort,  "  cannot  be 
known  with  certainty."  Some  suppose 
that  this  chapter  ended  a  church  lesson 
for  public  reading,  and  the  doxology 
was  added  as  a  suitable  close.  While 
appropriate  here,  except  that  the  apos- 
tle continues  the  discussion  of  the  sub- 
ject of  the  section  in  the  next  chapter, 
the  weighty  grandeur  of  the  doxology 
seems  more  fatting  at  the  close  of  the 
Epistle.  The  genuineness  of  the  two 
chapters  that  follow  is  generallj'  ad- 
mitted. 

Casuistry  and  the  kingdom  of 
God.  There  is  difficulty  in  deciding 
the  right  and  wrong  of  certain  human 
actions,  such  as  cases  of  conscience, 
and  of  duty  in  doubtful  emergencies. 
Casuistical  questions  are  answered  by 
our  Lord  (Matt.  22 :  n ;  Luke  u :  3),  and  by 
Paul  in  tliis  cliapterand  in  the  seventh 
and  eighth  of  First  Corinthians.     But 


Ch.  XIV.] 


KOMANS 


167 


neither  they,  nor  any  of  the  New  Testa- 
ment writers  attempt  to  lay  down  any 
code  of  laws  for  the  endless  diversities 
of  such  cases  of  human  conduct.  Yet 
they  furnish  principles  and  knowledge 
by  which  every  one  may  decide  with 
approximate  accuracy  what  ought,  or 
what  ought  not,  to  be  done  in  cases  as 
they  may  arise.  It  is  implied  that  the 
moral  character  of  actions  is  in  the  in- 
dividual— in  his  motive,  or  rather,  in 
his  purpose,  for  his  purpose  implies 
a  choice  between  what  appears  to  him 

to    be    right   or    wrong    ( 14  :  14 ;  l  Cor.  8:4; 

10  :  19-22).  But  not  eveiytliing  that  ap- 
pears to  be  lawful  and  right  is  expedi- 
ent. Regard  must  be  had  to  the  rights 
and  scruples  of  others ;  neither  making 
light  of  them,  nor  by  word  or  example 
leading  them  to  transgress  their  con- 
scientious convictions.  We  may  and 
should  clearly  present  the  truth  and 
exercise  the  law  of  love  toward  our 
weak  brother. 

The  simple  and  general  principles  of 
casuistry,  as  presented  in  the  New 
Testament,  are  in  marked  contrast  to 
the  subtlety  and  hair-splitting  distinc- 
tions which  have  been  developed  in  the 
auricular  confessions  of  the  Roman 
Catholic  Church  and  the  subterfuges 
of  the  Jesuits.  Paul  plainly  intimates 
that  the  essence  of  the  kingdom  of 
God  is  not  in  mere  ritualistic  observ- 
ances— as,  e.g.,  eating  and  drinking; 
but  in  righteousness — that  conformity 
of  the  soul  to  the  Divine  will  which  is 
produced  by  the  Holy  Spirit,  and  in 
that  peace  and  joy  in  the  Holy  Spirit, 
which  are  opposed  to  a  censorious 
judging  or  ignoring  a  brother's  weak- 
nesses. 

It  is  also  implied  in  the  three  pre- 
ceding chapters  that  the  kingdom  of 
God  has  to  do  with  all  the  affairs  of 
this  life,  and  that  it  should  exert  a 
healthful  influence  on  the  family, 
society,  the  State,  and  the  world. 

Practical  Remarks. 

1.  Faith  tends  to  bind  us  to  God  and  to 
our  brethren.  A  weak  faith  therefore 
should  be  respected  and  fostered,  and  not 
rudely  dealt  with  and  despised  (ver.  1-3 ; 
15:  7;  Heb.  11  : 1-3). 

2.  True  piety  can  exist  with  low  views 
of  gospel  truths,  and  even  with  absurd 
scruples    arising    from    prejudices    and 


wrong  education  (ver.  1-3 ;  1  Cor.  3  :  13- 
15). 

3.  Brethren  weak  in  the  faith  are  to  be 
welcomed  into  fellowship,  but  not  made 
teachers  and  leaders  (ver.  1-3 ;  1  Tim.  2  : 
6;  5:  22;  Titus  1 :  9). 

4.  A  contemptuous  spirit  on  the  one 
hand,  and  a  censorious  spirit  on  the  other, 
toward  Christian  brethren,  are  alike  un- 
becoming the  gospel  (ver.  3,  4;  Matt. 
7  :  1). 

5.  The  Christian  should  be  a  man  of 
decided  convictions,  and  should  seek 
after  clear  views  of  duty  (ver.  5,  6 ;  James 
1 :6,  7). 

6.  The  Christian  should  guard  against 
austerity  and  an  over-sensitive  conscience 
on  the  one  hand,  and  on  the  other 
against  license  and  the  loosening  of  moral 
obligations  (ver.  2-6 ;  3:8;  Matt.  23  :  4, 
23-26). 

7.  A  man  cannot  separate  himself  from 
the  race,  neither  can  he  isolate  his  own 
influence.  No  one  therefore  should  seek 
to  live  for  himself  alone  (ver.  7,  8 ;  Amos 
6:1,6;  ICor.  13:4,  8). 

8.  The  fact  that  Christians  living  or 
dying  are  the  Lord's  should  ever  influence 
their  conduct  toward  Grod  and  one  an- 
other (ver.  7,  8 ;  2  Peter  3  :  11 ;  1  Peter  4  : 
1.  11). 

9.  Since  Christ  exercises  universal  do- 
minion over  both  the  dead  and  living, 
our  lives  should  be  devoted  to  him,  and 
death  but  a  portal  to  a  higher  service 
(ver.  9 ;  Matt.  28  :  18 ;  Gal.  6  :  10 ;  Rev.  14  : 
4,5). 

10.  The  thought  that  we  must  all  alike 
be  tried  at  the  judgment,  should  temper 
our  spirit  and  regulate  our  conduct  to- 
ward others,  especially  toward  our  breth- 
ren (ver.  10-12 ;  Eccl.  12  :  14 ;  2  Cor.  5  :  9, 
10). 

11.  Christ  must  be  divine,  since  we  are 
to  live  to  him,  and  he  is  Lord  both  of  the 
dead  and  the  living,  and  the  judgment 
seat  of  God  is  the  judgment  seat  of  Christ 
(ver.  8-12 ;  John  5  :  22-27  ;  2  Tim.  4:1). 

12.  If  any  have  the  ability  or  the  pro- 
pensity of  passing  judgment  on  others, 
let  him  use  that  ability  for  their  good 
(ver.  13;  1  Peter  2  :  11,  12). 

13.  We  should  stand  fast  in  gospel  lib- 
erty, keeping  our  conscience  subject 
only  to  God  and  the  truth,  and  should 


168                                             ROMANS 

5                                  [Ch.  XV. 

13      WE  "then  that  are  strong  ought  to  |  15 

NOW  we,  the  strong,  ought  to  bear 

c  Gal.  6  :  2. 

not  yield  it  to  bondage  to  human  opinion 
(ver.  13;  Gal.  5  : 1). 

14.  True  gospel  liberty  does  not  give  one 
the  right  to  commit  either  an  act  wrong 
in  itself,  or  one  which  may  lead  another 
into  wrong-doing  (ver.  14,  15;  1  Cor.  10  • 
24-31 ;  Phil.  2:4). 

15.  Between  things  universally  admitted 
as  right  and  wrong,  and  things  divinely 
commanded  and  divinely  forbidden,  there 
are  many  things,  the  doing  or  not  doing 
of  which  must  be  decided  by  the  individ- 
ual conscience  (ver.  13-23  ;  1  Cor.  10  :  25, 
27;  Heb.  13  :  18). 

16.  In  these  debatable  questions  the 
motive  of  the  act,  its  environment,  and 
its  influence  on  others  must  be  considered 
(ver.  14-18  ;  1  Cor.  15  :  33  ;  2  Cor.  1  :  12). 

17.  For  the  decision  of  these  questions, 
conscience  needs  to  be  educated  and  en- 
lightened by  the  Spirit  (ver.  14-18  ;  Heb. 
9:  14;  10:12-17). 

18.  The  exercise  of  Christian  liberty  in 
debatable  matters,  should  be  united  with 
the  service  of  love.  While  opposing  the 
form  or  the  appearance  of  evil,  we  should 
not  violate  the  law  of  love  (ver.  15, 16 ;  1 
Thess.  5  :  22 ;  1  Tim.  1  :  19 ;  1  Cor.  8  :  11). 

19.  True  religion  consists  not  in  mere 
external  observances,  nor  in  conscien- 
tious scruples,  but  in  the  graces  of  the 
Spirit,  the  services  of  love,  and  obedience 
to  Christ  (ver.  17,  18 ;  1  Cor.  8:8;  Col.  2  : 
16,  17). 

20.  Moral  character  pertains  to  the 
agent  and  to  his  motives,  rather  than  to 
acts  in  themselves.  Nothing  in  the  lower 
creation  is  really  religiously  unclean  or 
profane.  Neither  is  one  day  in  itself  more 
sacred  than  another  (ver.  5,  14,  20 ;  Gen. 
1  :  31 ;  Gal.  4  :  10 ;  1  Cor.  7  :  31 ;  10  :  19). 

21.  Christian  liberty  should  be  exercised 
for  the  good,  not  for  the  destruction  of 
others.  Total  abstinence  finds  a  firm 
foundation  here  (ver.  19,  21 ;  Gal.  5  :  13). 

22.  A  thing  may  be  lawful  but  not  ex- 
pedient. What  is  considered  innocent, 
may  be  the  means  of  great  evil  (ver.  15, 
16,  20,  21 ;  1  Cor.  6  :  12  ;  10  :  23). 

23.  It  is  our  duty  to  exercise  self-denial 
for  the  good  of  others,  and  avoid  doing 
that  which  may  occasion  evil  to  our  fel- 


low-men. Here  comes  in  the  principle  of 
total  abstinence  in  our  modern  temper- 
ance movement  (ver.  18,  21 ;  1  Cor.  8  :  13). 
24.  Faith  as  a  guide  in  the  matters  of 
conscience.  We  should  avoid  doing  that 
about  which  we  have  doubts,  nor  should 
we  lead  others  to  violate  their  conscien- 
tious scruples.  Rather  we  should  try  to 
educate  and  enlighten  conscience  in  re- 
gard to  right  principles  and  right  doing 
(ver.  22,  23;  1  Cor.  8  :  11,  12). 

CHAPTER  XV. 

This  chapter  continues  the  discussion 
of  the  last,  enforced  by  the  example  of 
Christ  (ver.  1-13),  after  which  the  apostle 
concludes  the  whole  discussion.  He 
then  expresses  his  confidence  in  his 
Roman  brethren  and  refers  to  his  call- 
ing and  extensive  labors  among  the 
Gentiles  (ver.  14-21).  He  also  mentions 
his  expected  visit  to  Jerusalem,  and 
thence  to  Rome  and  Spain  (ver.  22-29 )j 
and  asks  their  prayers  for  a  prosperous 
journey  and  closes  with  a  benediction 

(ver.  30,  31). 

This,  and  the  next  chapter,  hav^e  been 
supposed,  by  some  later  critics,  to  have 
been  written  originally  by  Paul  for 
others  than  Roman  Christians,  or  per- 
haps added  later  to  the  Epistle.  This, 
however,  is  not  sustained  by  manu- 
script authority,  and  the  great  majority 
of  scholars  have  held  that  they  are 
genuine  and  stand  in  the  place  where 
they  belong.  The  connection  of  thought 
between  the  last  chapter  and  this,  and 
through  these  chapters  to  the  end  of 
the  Epistle,  is  so  natural  that  the  peru- 
sal of  them  will  satisfy  the  general 
reader  that  they  are  in  the  right  posi- 
tion, and  that  they  are  not  mere  acci- 
dental additions. 

1-13.  Discussion  of  the  preced- 
ing CHAPTER  CONTINUED  AND  EN- 
FORCED BY  THE  EXAMPLE  OF  CHRIST. 

The  first  four  verses  are  addressed  to 
the  strong,  followed  by  an  exhortation 
for  mutual  Christlike  conduct  be- 
tween .Jewish  and  Gentile  believers. 

1.  There  appears  to  be  a  natural  con- 
nection between  this  and  the  preceding 
chapter.  We  then,  or,  Now  ve,  that 
are  strong,  or  ubfe,  firm  in  faith  ami 


Ch.  XV.] 


ROMANS 


169 


bear  the  ^  infirmities  of  ttie  weak,  and 

2  not  to  please  ourselves.  ^Let  every 
one  of  us  please  his  neighbour  for  his 

3  good  to  edification,  f  For  even  Christ 
pleased  not  himself ;  but,  as  it  is  writ- 
ten, The  reproaches  of  them  that  re- 

4  proached  thee  fell  on  me.  s  For  what- 
soever things  were  written  aforetime 
were  written  for  our  learning,  that  we 
through  patience  ^  and  comfort  of  the 
Scriptures  might  have  hope. 

5  J  Now  the  Gk)d  of  patience  ^  and  con- 
solation grant  you  'to  be  likeminded 
one   toward    another    ™  according   to 


the  infirmities  of  the  weak,  and  not  to 

2  please  ourselves.  Let  each  one  of  us 
please  his  neighbor,  for  his  good,  toup- 

3  building.  For  Christ  also  pleased  not 
himself ;  but,  as  it  is  written,  The  re- 
proaches  of    those    who    reproached 

4  thee,  fell  on  me.  For  whatever  things 
were  written  in  former  times  were 
written  for  our  instruction,  that  we 
through  patience  and  through  consola- 
tion of  the  Scriptures  may  have  hope. 

5  And  the  God  of  patience  and  consola- 
tion grant  you  to  be  of  the  same  mind 
one  with  another,  according  to  Christ 


d  U  :  1,  21 ;  Isa.  35  :  3,  4  ;  1  Cor.  9  :  22  ;  Gal.  6:2.  e  14  :  19  ;  1  Cor.  9  :  19,  22  ;  10  :  24,  33  ;  Phil.  2  :  4,  5. 

/Matt.  26  :  38,  39.  ^  4  :  23,  24  ;  1  Cor.  9  :  9,  19.  A  Ps.  94  :  19  ;  119  :  81  ;  Heb.  6  :  10-19. 

i  Exod.  34  :  6.  fc  2  Cor.  1  :  3,  4  ;  7  :  6.  1 12  :  16.  m  Eph.  5  :  2. 


convictions.  Notice  that  Paul  includes 
himself  among  the  strong,  as  in  14  :  14. 
Ought — Ave  owe  it  to  Christ  and  our 
weak  brethren,  (comp.  i-.u.)  In  14  :  1 
Paul  exhorts ;  here  he  speaks  of  the 
matter  as  duty  and  obligation.  To 
bear,  as  a  burden  patiently  (Rev.  2 : 2, 3), 
the  infirmities,  or  iveaknesses,  of 
mind,  connected  with  error  and  scruples 
of  conscience,  and  an  undeveloped 
faith ;  of  the  weak,  or  ^^e  unable,  of 
those  not  well  able  to  bear  their  own 
burden  (Gal.  6: 2).  And  not  to  please 
ourselves,  not  seeking  our  own  grati- 
fication of  innocent  appetites  and  de- 
sires. In  other  words,  we  are  to  exer- 
cise a  self-denying  love  (1  cor.  10 :  33). 

2.  On  the  contrary,  let  every  one 
of  us  please  his  neighbour,  what- 
ever brother  he  comes  in  contact  with, 
for  his  good,  having  his  real  spirit- 
ual welfare  in  view,  to  edification, 
to  upbuilding  him  in  his  Christian 
character  and  life  (i4:i9).  Paul  here 
defines  the  right  way  of  seeking  to 
please  others.  Otherwise  would  be 
wrong,  which  he  elsewhere  condemns 
(Gal.  1:10).  Compare  a  worldly  and 
evil  pleasing  of  others  in  Mark  6  :  22. 

3.  For,  introducing  the  strongest 
of  reasons,  the  example  of  Christ, 
even,  or  also,  Christ  pleased  not 

himself  (Luke  22  :42;  John  4  :  34),  but  in  llis 

suiFering  for  sinners  "delighted  to  do 
the  will  of  him  who  sent  him."  Paul 
in  this  Epistle  has  dwelt  on  Christ  as  a 
sacrifice;  now  he  presents  him  as  an 
example,  which  he  often  does  else- 
where (l   Cor.  11  :  1 ;   2  Cor.  8:9;   Phil.  2:5,  6 ; 

Heb.  12 : 2, 3).  But,  SO  far  from  pleasing 
himself,  as  it  is  written.  The  quo- 
tation is  from  Ps.  69  :  9  (the  Septua- 


gint),  which  is  evidently  Messianic  in 
its  character,  the  psalmist  writing  as  a 
type  of  Christ.  The  reproaches  of 
them  that  reproached  thee,  which 
wicked  men  cast  upon  God,  fell  on 
me,  thus  proving  his  unselfishness  in 
doing  his  Father's  will  and  in  seeking 

to  save  men  (  Matt.  20  :  23  ;  John  4  :  34  ). 

4.  For  introduces  a  reason  for  the 
above  quotation  and  a  statement  of  a 
general  principle,  that  the  Old  Testa- 
ment Scriptures  were  intended  for  the 
instruction  of  Christian  believers.  For 
whatsoever  things  were  Avritten 
aforetime,  all  before  this  time, 
namely  the  whole  Old  Testament,  ivere 
written  for  our  learning — for  our 
instruction  and  upbuilding  (2  Tim.  3: 
15-17),  i)i  order  that  we  through 
patience  and  through  comfort  of 
the  Scriptures — patience  and  com- 
fort produced  by  the  study  of  Scrip- 
ture— might,  or  may,  have  hope  of 
glory  and  eternal  life.  On  patience  or 
endurance  see  5  : 3.  From  the  example, 
as  foretold  and  fulfilled  in  our  Saviour 
(ver.  3)  we  may  derive  comfort  and  be 
helped  to  endure  unto  the  end  (1  Peter 

2  :  19-21), 

5.  Now,  rather.  And,  introducing  a 
wish,  growing  out  of  what  precedes : 
And  may  the  God  of  patience  and 
consolation,  or  comfort,  just  spoken 
of,  of  which  he  is  the  Author,  grant 
you  to  be  like-minded,  o/^/ie  some 
viind  among  one  another,  not  so  much 
in  unity  of  opinions  as  in  the  harmony 
of  feeling,  according  to  Christ 
Jesus — according  to  his  spirit,  ex- 
ample, and  teachings.  Just  in  propor- 
tion as  the  believer  receives  from  God 
patience,   comfort,   and    hope    in    the 


170 


KOMANS 


[Ch.  XV. 


6  Christ  Jesus :  that  ye  may  "  with  one 
mind  and  one  mouth  glorify  God,  even 

0  the  Father  of  our  Lord  Jesus  Christ. 

7  Wlierefore  p  receive  ye  one  another,  i  as 
Christ  also  received 'us,  to  tlie  glory  of 
God. 

8  Now  I  say  that  » Jesus  Christ  was  a 
minister  of  the  circumcision  for  the 
truth  of  God,  Ho  confirm  the  promises 

9  made  unto  the  fathers:  and  «that  the 
Gentiles  might  glorify  God  for  his 
mercy  ;  as  it  is  written, 'For  this  cause 

1  will  confess  to  thee  among  the  Gen- 


6  Jesxis ;  that  with  one  accord  ye  may 
with  one  mouth  glorify  the  God  anS 
Father  of  our  Lord  Jesus  Christ. 

7  Wherefore  receive  one  another,  as 
Christ  also  received  you,  to  the  glory 

8  of  God.  For  I  say  that  Christ  has  been 
made  a  minister  of  the  circumcision, 
in  behalf  of  God's  truth,  that  he 
might  confirm  the  promises  made  to 

9  the  fathers ;  and  that  the  Gentiles 
might  glorify  God  for  his  mercy  ;  as  it 
is  written, 

For  this  cause  I  will  confess  to  thee 

among  Gentiles, 
And  will  sing  to  thy  name. 


ji  Zcph.  3:9;  Acts  4  :  24,  32.         o  John  20  :  17.        p  14  :  1-3.         g  5  :  2  ;  Luke  15  :  2  ;  John  6  :  37  ;  13  :  34. 
r9  :  4,  5  ;  Matt.  15  :  21 ;  John  1  :  11.       s  Micah  7  :  20  ;  Luke  1  :  54,  55  ;  2  Cor.  1  :  20.       «9  :  23,  24  ;  John  10  :  16. 


study  of  the  Scriptures,  will  he  be 
raised  above  petty  controversies  and 
unchristian,   unfraternal  conduct   (Coi. 

1:3-8). 

6.  Continuation  of  the  preceding 
thought,  That  ye  may,  etc.  That 
with  one  mind,  with  unanimity  of 
spirit,  ye  may  with  one  mouth,  a  one- 
ness of  outward  utterance,  glorify 
God  even  the  Father,  better,  the 
God  and  Father  of  our  Lord  Jesus 
Christ,  A  two-fold  idea  is  brought 
to  view,  namely,  he  whom  Jesus,  the 
Christ,  served,  and  to  whom  he  held 
the  relation  of  Son,  ( Comp.  Eph.  i :  s ; 
1  Peter  1:3.)  Tlirough  Christ  the  be- 
liever enjoys  this  two-fold  relation  to 

God  and   Father    (John  20  :  n  ;  Heb.  1 :  8, 9). 

The  great  end  of  God's  people  is  to 

glorify  him  ;   and  all  of  his  gifts  and 
lessings  tend  to  fit  them  for  this  end 

(11  :  33-36). 

7.  In  order  that  the  wish  expressed 
in  the  last  two  verses  might  be  fulfilled 
in  his  brethren  at  Rome,  Paul  exhorts 
them,  both  strong  and  weak  :  Where- 
fore receive  ye  one  another  to 
yourselves — take  one  another  to  your 
hearts  in  friendship  and  intercourse 
( H  :  1).  "  Do  not  wait  one  for  the  other, 
but  each  be  ready  to  take  the  initiative 
steps"  (BoLSE).  As  Christ  also 
received  to  himself  us,  or  you  (abet- 
ter reading  of  the  text)  into  his  friend- 
ship and  love  (1*  :  3).  Those  who  were 
sinners  and  estranged  from  him  Christ 
received,  took  to  himself  as  brethren,  to 
the  glory  of  God,  in  order  that  God 
might  be  glorified  (Kph.  i:6).  Paul  is 
addressing  both  Jewish  and  Gentile  be- 
lievers, as  is  evident  from  the  next  two 
verses. 


8.  Now,  rather.  For,  according  to 
the  best  text,  introducing  a  reason  and 
explanation  of  the  preceding  exhorta- 
tion. Ver.  8  is  addressed  with  special 
reference  to  Jewish  believers ;  ver.  9 
with  special  reference  to  Gentile.  For 
I  say— /or,  to  explain,  /  mean — that 
Christ  (Jesus  is  omitted  by  the  best 
texts)  was,  rather,  has  become,  a 
minister,  or  servant,  of  the  cir- 
cumcision. Christ  came  and  lived 
as  a  Jew,  submitted  to  the  law  and 
was  obedient  to  the  law,  and  confined 
his  ministry  to  the  Jewish  people  (Matt. 
15 :  24;  10:5, 6).  The  cxprcssion  "min- 
ister of  the  circumcision,"  is  only 
found  here,  and  Alford  suggests  that 
it  is  used  * '  to  humble  the  pride  of  the 
strong,  the  Gentile  Christians,  by  exalt- 
ing God's  covenant  people  to  their  true 
dignity."  For,  or  in  behalf  of  God's 
truth,  that  it  might  be  fulfilled,  and 
thus  confirm  the  promises  made  unto 
the  fathers  (2  Cor.  1 :  20;  oai.  3 :  14).  It  had 
been  foretold  that  the  Messiah  should 
descend  froniAbraham,  through  Judah 

and    David    ( Gen.   12  :  3  ;    Micah  5:2;    Ps.  89  : 
35,36), 

9.  Continuing  the  sentence,  And 
that  the  Gentiles  might  glorify 
God  for  his  mercy  so  wonderfully 
exercised  toward  them.  The  promises 
had  been  given  to  Israel  and  through 
Israel  the  blessings  of  the  promises  had 
come  upon  Gentiles.  The  one  had  cove- 
nants, and  the  truthfulness  of  God  was 
pledged  in  their  behalf;  the  others  were 
"  strangers  from  the  covenants  of  prom- 
ise "  (Eph.  2  :  12) ,  and  in  a  sense  were  pecu- 
liarly the  objects  of  mercy.  Yet  in  the 
divine  arrangement  all  were  objects  of 
mercy  ( n  = ''^I*    As  it  is  Avritten.    In 


Ch.  XV.] 


ROMANS 


171 


10  tiles,  and  sing  unto  thy  name.  And 
again  he  saith,  Rejoice,  ye  Gentiles, 

11  with  his  people.  And  again,  Praise 
the  Lord,   all  ye  Gentiles ;  and  laud 

12  him,  all  ye  people.  And  again,  Esaias 
saith,  There  shall  be  a  "root  of  Jesse, 
and  he  that  shall  rise  to  reign  over  the 
Gentiles ;  in  him  shall  the  Gentiles 
trust. 

13  Now  the  Grod  of  hope  fill  you  with  all 
»joy  and  peace  in  believing,  Jthat  ye 
may  abound  in  hope,  through  the 
power  of  the  Holy  Ghost. 

Personal  notices,  relating  to  the  apostle  and 
his  ministry. 

14  And  » I  myself  also  am  persuaded  of 
you,  my  brethren,  that  ye  also  are 
a  full  of  goodness,  filled  Avith  all  knowl- 
edge,   able    also     to    admonish    one 


10  And  again  he  says, 

Rejoice,  ye  Gentiles,  with  his  people. 

11  And  again, 

Praise  the  Lord,  all  ye  Gentiles ; 
And  let  all  the  peoples  extol  him. 

12  And  again,  Isaiah  says, 

There  shall  be  the  root  of  Jesse, 
And  he  who  rises  up  to  rule  over  Gen- 
tiles ; 
On  him  will  Gentiles  hope. 

13  Now  the  God  of  hope  fill  you  with  all 
joy  and  peace  in  believing,  that  ye 
may  abound  in  hope,  in  the  power  of 
the  Holy  Spirit. 

14  And  I  myself  also  am  persuaded  of 
you,  my  brethren,  that  ye  yourselves 
also  are  full  of  goodness,'filled  with  all 
knowledge,  able  to  admonish  one  an- 


ti  Rev.  5  :  5  ;  22  :  16.  x  14  :  17  ;  John  14  :  1 ;  2  Thess.  2  :  16,  17.  2/  5  :  4,  5  ;  Heb.  6  :  11. 

z  2  Peter  1  :  12  ;  1  John  2  :  21.  a  Phil.  1  :  11 ;  Col.  1  :  8-10. 


this  and  the  three  follomng  verses  Paul 
quotes  from  the  Law,  the  Psalms,  and 
the  Prophets  (Luke  24: 44).  The  one  in 
this  verse  is  from  Ps.  18  :  49,  cited  from 
the  Septuagiut.  David  is  viewed  as  a 
type  of  Christ,  who  praises  God  for  the 
Gentiles  who  are  saved  through  him. 

10-12.  The  quotations  are  cited  quite 
exactly  from  the  Septuagint.  Tlie  first 
is  from  Deut.  32  :  43.  Again  he,  or 
if,  the  Scripture,  saith.  The  Gentile 
nations  are  proplietically  presented  as 
participating  in  the  joys  of  the  cove- 
nant people  of  Israel.  The  quotation  in 
ver.  11  is  from  Ps.  117  :  1,  and  is  a  pro- 
phetic intimation  of  Gentiles  joining 
with  Israel  in  praising  God  for  his 
mercy  manifested  in  the  gospel.  The 
quotations  tlius  far  are  general.  In 
ver.  12  a  more  particular  reference  is 
made  to  Christ  as  the  spiritual  King 
and  hope  of  Gentiles,  quoted  from  Isa, 
11  :  10.  A  root — sprout,  the  shoot,  the 
descendant  of  Jesse,  the  father  of  Da- 
vid. Ill  him — resting  upon  him  loill 
Gentiles  trust,  ratlier,  hope.  Faith 
is  implied,  hope  is  expressed.  Exer- 
cised by  them  who  before  liad  no  hope 
(Eph.  2:12).  All  of  these  passages  con- 
firm the  statement  of  ver.  9,  that  Gen- 
tiles shall  unite  with  Israel  in  glorify- 
ing God  for  his  mercy  through  the  Mes- 
siah. 

13.  Having  proved  the  statement  of 
ver.  9  by  Scripture,  Paul  closes  the 
paragraph  with  a  benediction.  Seizing 
upon  the  last  word,  hope,  of  the  pre- 
ceding quotation,  he  says  :    Now  the 


God  of  hope,  a  name  especially  fit- 
ting to  God  and  appropriate  in  address- 
ing Gentiles  at  Rome.  "  For  Hope  had 
been  a  false  divinity,  whose  temple  at 
Rome,  Livy,  Book  XXI.,  says,  was 
struck  with  lightning,  and  again  in  Book 
XXiy.,  was  consumed"  (Bengel). 
God  is  the  Author  of  hope — the  hope 
of  glory  and  of  eternal  life.  In  be- 
lieving— the  condition  and  state  in 
whieli  are  all  joy  and  peace, 
connected  with  and  springing  out  of 
hope.  Through,  rather,  In  the  in- 
dwelling and  inworking  power  of 
the  Holy  Ghost  —  Spirit,  (comp. 
5 : 1-5. )  This  verse  is  a  fitting  close  of 
the  hortatory  and  practical  part  of  the 
Epistle.  Notice  how  faith,  hope,  joy, 
and  peace,  are  all  united.  What  fol- 
lows is  devoted  to  personal  and  inci- 
dental matters. 

14-33.  Concluding  and  per- 
sonal TOPICS.  See  opening  paragraph 
of  this  chapter. 

14.  Paul's  confidence  in  his  Roman 
brethren  similar  to  that  expressed  in 
the  introduction  of  this  Epistle  (1 : 8-12). 
In  an  emphatic  manner  he  expresses 
his  assured  conviction  concerning  them: 
And  I  myself  also,  as  well  as  those 
who  have  reported  your  faith  (1  =  s),  am 
persuaded  of  you.  This  appears  to 
be  addressed  to  them  as  a  body.  That 
ye  yourselves  also,  independently  of 
my  exhortations  and  instructions,  are 
full  of  goodness,  excellent  quali- 
ties (Kph.  5  :  9;  2  Thess.  1  :  ll),    filled   With 

all  knowledge,  which  all  together 


172 


ROMANS 


[Ch.  XV. 


15  another.  Nevertheless,  brethren,  I 
have  written  the  more  boldly  unto  you 
in  some  sort,  ^as  putting  you  in  mind, 
« because  of  the  grace  that  is  given  to 

16  me  of  God,  that  **  I  should  be  the  min- 
ister of  Jesus  Christ  to  the  Gentiles, 
ministering  the  gospel  of  God ;  that 
the  e  offering  up  of  the  Gentiles  might 
be  acceptable,  being  sanctified  by  the 


15 


16 


other  also.  But  I  Avrite  the  more  boldly 
to  you,  in  part  as  putting  you  in  mind, 
because  of  the  grace  that  was  given  to 
me  by  God,  that  I  should  be  a  minister 
of  Christ  Jesus  to  the  Gentiles,  min- 
istering in  the  gospel  of  God,  that  the 
offering  up  of  the  Gentiles  may  become 
acceptable,    being   sanctified    by   the 


b  2  Peter  1  :  2-15. 


cl  :  5. 


d  11  :  13. 


e  Isa.  66  :  20  ;  1  Peter  2  :  5. 


are  very  necessary  qualifications  for 
being  able  also  to  admonish  one 
another.  This  is  not  mere  compli- 
mentary language.  The  whole  Epistle 
shows  that  he  was  writing  to  Christians 
of  spiritual  strength  and  maturity. 

15.  His  freedom  in  writing  them  was 
a  discharge  of  his  duty  as  an  apostle  to 
the  Gentiles  (ver.  15-21),  and  a  compensa- 
tion for  his  inability  to  visit  them  (ver. 
22-24).  Nevertheless,  But  I  have 
written,  literally,  I  wrote.  So  the 
time  of  the  writing  would  be  in  the 
past  to  them  when  they  came  to  read 
the  letter.  In  some  sort,  or  measure, 
that  is,  somewhat  boldly.  Others  un- 
derstand, in  part,  in  certain  portions 
of  the  Epistle,  as  in  6  :  17-21 ;  9  :  19, 
20;  11  :  19-21,  etc.^  But  Godet  and 
some  others  very  naturally  join  it  with 
the  verb  that  follows :  In  part,  or 
partly,  as  putting  you  in  mind, 
because  of  the  grace  that  is 
given  to  me  of  God,  the  divine 
favor  in  making  him  an  apostle  (i:5: 
Eph.  3:2-8),  ])eing  the  motive  and  ground 
of  authority  in  calling  these  things  to 
remembrance. 

16.  Continuing  the  sentence,  That 
I  should  be  the,  rather,  a  minister, 
a  public  servant  or  attendant,  of  Jesus 
Christ  to  the  Gentiles.  This  was 
the  purpose  or  aim  of  God's  grace  given 
him  (ver.  15),  that  he  should  be  an  apos- 
tle to  the  Gentiles.  The  word  trans- 
lated minister  was  originally  used  of  a 
public  officer  at  Athens,  who  adminis- 
tered his  ofiice  at  his  own  expense.  In 
the  New  Testament  it  is  applied  to 
magistrates  (Rom.  13 :  e),  to  angels  (Heb. 
1 :  T),  to  Christ  as  High  Priest  and  Serv- 
ant of  the  heavenly  sanctuary  (Hch. 
8:2).  In  Phil.  2  :  25  it  is  applied  to 
Epaphroditus,  an  attendant  and  min- 
ister to  the  apostle's  wants.  Paul  here 
appropriately  applies  it  to  himself  as 
one  of  the  apostles  who  were  attendants 
of  .Tesus  Christ  himself  (Mark  3  :  u),  and 
publicly   "  busied     for    him    in    holy 


things."  The  verb  from  which  it  is  de- 
rived occurs  in  ver.  27  and  in  Acts  13  : 
2,  on  which  see  note.  Both  noun  and 
verb  are  noble  words,  applied  to  ofiicial 
and  public  services.  Christ  is  here 
viewed  as  the  Head  and  Ruler  of  his 
people,  who  appointed  Paul  as  an  apos- 
tle to  the  Gentiles.  Ministering  in 
religious  services  in  sacred  things,  or 
after  the  manner  of  a  priest,  the  gos- 
pel of  God.  This  ministering  con- 
sisted of  preaching  and  in  agonizing 
efforts  and  prayers  for  the  salvation  of 
souls  (9:1-3;  10 :  i).  The  vcrb  means  to 
be  busied  about  sacred  things,  and 
when  used  of  a  priest,  means  to  per- 
form sacred  rites.  It  is  found  only 
here  in  the  New  Testament.  In  4  Mac. 
7:8,  it  is  used  of  those  who  defend  the 
sanctity  of  the  law  by  undergoing  a  vio- 
lent death.  So  here  we  may  conceive  of 
Paul  ministering  in  sacrifice  the  gospel, 
by  undergoing  great  trials  in  preaching 
the  gospel,  "in  stripes  above  measure, 
in  deaths  oft"  (2  Cor. ii :  23-27).  It  ap- 
pears evident  that  the  word  here  is  used 
figuratively.  For  Paul  no  more  speaks 
of  himself  as  a  priest  literally  than  he 
does  of  the  Gentiles  as  a  literal  offering. 
(See  below.)  That  the  offering  up 
of  the  Gentiles,  the  Gentile  con- 
verts to  God,  might  be  acceptable, 
because  they  were  being  sanctified, 
or  made  holy,  by  the  Holy  Ghost — 
Spirit.  Compare  2  Cor.  11  :  2,  where 
there  is  a  similar  idea  under  the  figure 
of  presenting  them  as  a  betrothed  bride, 
a  pure  virgin  to  Christ.  This  is  the 
only  passage  in  the  New  Testament 
where  a  word  which  may  imply  a 
priestly  character  or  action  is  used  of 
a  preacher  of  the  gospel.  It  is  used 
here  of  Paul  as  an  apostle  to  the  Gen- 
tiles, and  wholly  in  a  figurative  sense. 
Had  Paul  laid  claim  to  sacerdotal  func- 
tions, it  is  very  unlikely  that  he  would 
have  been  silent  regarding  it  in  the  rest 
of  his  writings.  He  was  not  silent  re- 
specting his  apostleship  (1  Cor.  9 : 1 ).   His 


Ch.  XV.] 


EOMANS 


173 


17  Holy  Ghost,  f  I  have  therefore  whereof 
I  may  glory  through  Jesus  Christ  Bin 
those  things  which  pertain    to  God. 

18  *>  For  I  will  not  dare  to  speak  of  any  of 
those  things  >  which  Christ  hath  not 
wrought  by  me,  ^  to  make  the  Gentiles 

19  obedient,  by  word  and  deed,  •  through 
mighty  signs  and  wonders,  by  the 
poAver  of  the  Spirit  of  God ;  so  that 
from  Jerusalem,  and  round  about  unto 
Illyricum,  "  I  have  fully  preached  the 

20  gospel  of  Christ.  Yea,  so  have  I  strived 
to  preach  the  gospel,  not  where  Christ 


17  Holy  Spirit.  I  have  therefore  my 
glorying  in  Christ  Jesus,  as  to  things 

18  pertaining  to  God.  For  I  will  ventiu-e 
to  speak  only  of  those  things  which 
Christ  wrought  through  me,  to  bring 
the  Gentiles  to  obedience,  by  word  and 

19  work,  in  the  powder  of  signs  and  won- 
•     ders,  in  the  power  of  the  Holy  Spirit; 

so  that  from  Jerusalem,  and  around  as 
far  as  Illyricum,  I  have  fully  preached 

20  the  gospel  of  Christ ;  yea,  making  it 
my  aim  so  to  preach  the  gospel,  not 


/  2  Cor.  3:4-6;  11  :  16-30.      g  Heb.  5:1.      A  2  Cor.  10  :  13-18.      i  Acts  21  :  19 ;  Gal.  2:8.      A:  1  :  5  ;  16  :  26. 
I  Acts  14  :  8-12  ;  15  :  12  ;   19  :  11,  12  ;  2  Cor.  12  :  12.  m  Acts  20  :  20  ;  2  Tim.  4  :  17. 


silence  is  an  argument  against  regard- 
ing the  Christian  ministry  as  a  priest- 
hood. Christ  is  presented  as  our  High 
Priest  in  Heb.  3:1,  etc.  All  mediating 
priests  are  taken  away  in  the  gospel. 
All  believers  are  a  holy  priesthood  unto 

God    (lPeter2  :5;  Rev.  1  :6),    and    all   havC 

free  access  to  the  throne  of  grace 
through  Jesus  Christ.  Paul  and  the 
humblest  believer  stand  on  a  level  here. 

17,  I  have  therefore,  in  view  of 
the  above  statement,  my  glorying,  that 
which  really  belongs  to  me,  in  Christ 
Jesus,  in  him  and  him  alone  (see  ver.  is)  ; 
in  those  things  which  pertain  to 
God,  in  my  services  as  an  apostle  and 
minister  of  Christ.  He  owed  it  to 
Christ  rather  than  to  himself,  that  he  was 
permitted  to  glory  in  these  matters, 
pertaining  to  his  commission  (ver.  15, 16), 
labors,  and  successes  (ver.  is,  19). 

18.  For,  introduces  his  justification, 
in  this  and  the  three  following  verses,  of 
the  statement  concerning  his  glorying 
in  Christ  (ver.  17).  For  I  will  not 
dare  to  speak,  .  .  which  Christ 
hath  not  wrought  through  me.  Some 
put  the  emphasis  on  through  me,  in 
distinction  from  what  Christ  had 
wrought  through  others.  It  is  better, 
however,  to  place  it  on  which  Christ 
hath  not  icrought.  I  will  not  dare  to 
mention  anything  I  have  done;  my 
appeal  is  only  to  what  Christ  has 
wrought  through  me  in  the  conversion 
of  the  Gentiles.  There  is  a  transition 
from  negative  to  the  positive,  but  I 
would  appeal  to  what  Christ  has  done 
through  me,  hy  w^ord,  the  preaching 
of  the  gospel,  and  deed,  by  his  life, 
but  especially  by  his  miracles.  ( See  next 
verse.)  Paul  enjoyed  miraculous  gifts 
and  wrought  miracles  ( 1  Cor.  14 :  is ;  2  Cor. 
12 :  12). 


19.  The  sentence  is  continued. 
Through  mighty  signs  and  won- 
ders, rather.  In  the  power  of  signs 
and  wonders,  miracles  and  supernatural 

works  of  all  kinds  (  Johu  4  :  48:  Acts  15  :  12)^ 

referring  especially  to  Christ  w^orking 
thi-ough  Paul  by  deed  (ver.  is).  Jn 
power  of  the  Spirit  of  God,  or 
better,  of  the  Holy  Spirit,  in  the  con- 
version of  men,  referring  more  espe- 
cially to  Christ  working  through  Paul 
by  loord,  with  reference  also  to  deed 
(ver.  is).  Miracles  had  their  place  and 
were  used  by  the  Holy  Spirit,  but  it 
Avas  the  preaching  of  the  gospel  which 
especially  resulted  in  the  conversion  of 
the  Gentiles  (Acts  19  :  s-12, 17-20).  So  that 
from  Jerusalem,  the  ecclesiastical 
center  and  capital  of  Judaism,  and 
round  about,  in  the  regions  around, 
as  far  as  Illyricum ,  a  pro"sdnce  north- 
west of  Macedonia,  eleven  hundred 
miles  northwest  from  Jerusalem,  I  have 
fully  preached  the  gospel  of 
Christ,  literally,  /  have  fulfilled  the 
gospel  by  fully  preaching  it.  Compare 
"  to  fulfill  the  word  of  God,"  fully  ex- 
hibiting  it,  in  Col.  1  :  25.  From  Acts 
20  :  2  it  appears  that  Paul  traversed  the 
regions  of  Macedonia,  which  bordered 
on  Illyricum,  shortly  before  completing 
this  Epistle.  Several  years  later  Titus 
had  gone  to  Dalmatia  (2Tim.  4: 10),  a 
part  of  the  Roman  province  of  Illyri- 
cum, which  makes  it  not  unlikely  that 
Paul  had  labored  there  either  before 
this,  or  after  his  first  imprisonment. 
See  Clark's  "  Harmonic  Arrangement 
of  the  Acts,"  pp.  228,  229,  23-1. 

20  -  21.  The  sentence  continues. 
Yea,  so  have  I  strived,  literally, 
so  making  it  a  point  of  honor,  being 
ambitious,  to  preach  the  gospel, 
not  where   Christ   was    named, 


174 


ROMANS 


[Ch.  XV. 


was  named,  "lest  I  should  build  upon 

21  another  man's  foundation  :  but  as  it  is 
written,  To  whom  he  was  not  spoken 
of,  they  shall  see :  and  they  that  have 
not  heard  shall  understand. 

22  For  which  cause  also  » I  have  been 
much  hindered  from  coming  to  you. 

23  But  now  having  no  more  place  in  these 
parts,  and  p  having  a  great  desire  these 

24  many  years  to  come  unto  you  ;  when- 
soever! take  my  journey  into  Spain,  I 
will  come  to  you  ;  for  I  trust  to  see  you 
in  my  journey,  i  and  to  be  brought  on 
my  way  thitherward  by  you,  if  first 
I  be  somewhat  tilled  witli  your  corn- 


where  Christ  was  named,  that  I  might 
not  build  upon  another's  foundation  ; 

21  but  as  it  is  written. 

They  to  whom  nothing  was  an- 
nounced concerning  him  shall  see, 

And  they  that  have  not  heard  shall 
understand. 

22  For  which  cause  also,  these  many 
times,  I  was  hindered  from  coming  to 

23  you.  But  now  having  no  longer  a 
place  in  these  regions,  and  having  a 
longing  these  many  years  to  come  to 

24  you,  Avhenever  I  go  to  Spain ;— for  I 
hope  in  passing  through  to  see  5'ou, 
and  to  be  sent  forward  thither  by  you, 
if  first  I  have  been  satisfied  in  a  meas- 
ure with  yovir  company 


n  See  1  Cor.  3  :  9-15 ;  2  Cor.  10  :  13,  15,  16. 


o  1  :  13  ;  1  Thess.  2  :  17,  18. 
q  Acts  15  :  3. 


p  Ver.  32  ;  1  :  11-13  ;  Acts  19  :  21. 


where  he  had  been  made  known,  lest 
I  should  build  upon  another 
man's  foundation,  (comp.  i  cor.  3  :  10.) 
The  field  was  so  vast  that  there  was 
room  for  all ;  he  would  avoid  need- 
less collisions  and  discords;  and  be- 
sides he  had  adopted  the  spirit  of 
Isa.  52  :  15  as  his  rule,  which  predicted 
that  the  gospel  should  be  preached  to 
those  who  never  heard  it.  As  it  is 
written.  Cited  exactly  from  the  Sep- 
tuagint.  To  whom  he  was  not 
spoken  of,  etc.  The  prophet  is  speak- 
ing of  the  servant  of  Jehovah,  the 
Messiah,  who  is  for  the  first  time  an- 
nounced to  kings  and  nations. 

22.  Paul  now  speaks  of  his  future 
plans.  For  which  cause  also,  be- 
cause of  the  incessant  and  extensive 
lahors  described  above,  I  have  been 
much  hindered,  better,  /  was  fur 
the  most  part,  or  these  many  times, 
hindered  from  coming  to  you. 
There  had  doubtless  been  other  hin- 
drances which  he  does  not  name.  He 
^ives  the  main  hindrance.  This  verse 
IS  similar  to  1  :  13,  on  which  see  notes. 
About  six  years  before  this  writing 
Paul  had  met  Aquila  at  Corinth,  who 
had  come  from  Rome  (a.  d.  52,  Acts  is  :  2)^ 
from  whom  he  doubtless  learned  much 
about  the  Roman  Christians  ;  and  about 
a  year  before  this  (a.  d.  57),  at  Ephesus, 
it  is  definitely  stated  that  it  was  his  pur- 
pose to  visit  Rome  (Acts  19  -.  21). 

23.  But  now,  having  no  more, 
rather,  no  longer  place,  or  oppor- 
tunity (Acts 25: 16),  hi  these  regions,  be- 
tween Jerusalem  and  Illyricum.  Hav- 
ing preached  the  gospel  throughout 
these  regions  and  planted  churches  at 


central  points,  from  which  evangelists 
could  go  forth,  he  felt  that  his  work  as 
a  pioneer  missionary  was  accomplished. 
He  Avished  to  go  where  Christ  had  not 
been  made  known.  Having  a  great 
desire, an  aflectionate  Io7iging,  these 
many  years,  since  he  met  Aquila  at 
Corinth  (see  on  ver.  22) ,  and  perhaps  before 
that  time,  to  come  unto  you.  See 
further,  note  on  1  :  11. 

24.  The  sentence  continues.  When- 
soever I  take  my  journey  into 
Spain — to  the  far  West.  The  Spanish 
peninsula  was  also  called  Hispania, 
but  more  commonly  by  the  Greeks, 
Iberia.  According  to  the  highest  crit- 
ical authorities,  the  words,  I  will 
come  to  you,  should  be  omitted. 
This  verse  is  variously  punctuated. 
That  of  the  Improved  Bil)le  Union  ver- 
sion is  preferalde,  which  places  a  comma 
after  ver.  23,  a  semicolon  and  a  dash 
after  Spain,  and  a  period  and  a  dash  at 
the  end  of  ver.  24.  The  words  begin- 
ning with  for,  in  this  verse,  and  end- 
ing with  the  ver.se,  are  explanatory, 
and  somewhat  parenthetical.  To  see 
you  in  my  journey — in  passing 
through — his  stay  would  be  short,  as 
"  Christ  had  already  been  named  "  at 
Rome  (ver.  20).  To  be  brought  on 
my  Avay,  etc.,  to  be  sent  fonrard 
thither  by  you.  It  was  common  to 
escort  persons  on  their  way  (Acts  15  :  3; 
1  Cor.  16  :  6),  Somc  of  the  Roman  breth- 
ren might  also  go  with  liim  into  Spain 
(Acts  15: 22).  Somewhat  filled,  in  a 
measure  satisjied, ' '  a  delicate  expression 
ini])lying  that  he  could  not  be  satisfied 
in  full  with  their  company"  (Boise). 

(  Comp.  1:12,  and  note. ) 


Ch.  XV.] 


ROMANS 


175 


25  pany.    But  now  'I  go  unto  Jerusalem, 

26  to  minister  unto  the  saints.  For  ^it 
hath  pleased  them  of  Macedonia  and 
Achaia  to  make  a  certain  contribution 
for  the  poor  saints  which  are  at  Jeru- 

27  salem.  It  hath  pleased  them  verily; 
and  their  debtors  they  are.  For  if  the 
Gentiles  have  been  made  partakers  of 
their  spiritual  things,  *  their  duty  is 


25  But  now  I  am  going  to  Jerusalem  to 

26  minister  to  the  saints.  For  Macedonia 
and  Achaia  thought  it  good  to  make 
some  contribution  for  the  poor  among 

27  the  saints  who  are  in  Jeru^^alem.  For 
they  thought  it  good  ;  and  their  debtors 
are  they.  For  if  the  Gentiles  have 
shared  in  their  spiritual  things,  they 


r  Acts  19  :  21 ;  20  :  22  ;  24  :  17. 


s  Acts  11  :  27-30 ;  1  Cor.  16  :  1,  2 ;  2  Cor.  8  :  1-6 ;  9  :  2,  12. 
1 1  Cor.  9  :  11 ;  Gal.  6  :  6. 


There  need  be  no  difficulty  between 
Paul's  principle  of  not  building  on 
another's  foundation  and  his  desire 
to  visit  Rome.  For  (1)  it  does  not  ap- 
pear that  the  church  at  Rome  had  been 
planted  by  any  of  the  apostles,  or  any 
one  preacher.  (2)  Paul  could  fittingly 
visit  them  as  an  apostle  to  the  Gen- 
tiles. (3)  There  were  a  number  of 
his  converts  and  acquaintances  there 
(16:3-15).  (4)  Rome  could  be  visited 
on  his  way  to  Spain.  (5)  When  he 
did  visit  them  he  applied  his  principle 
at  once  by  calling  Jews  who  had  not 
been  evangelized,  and  afterward  preach- 
ing to  such  as  came  to  him.  In  the 
large  city  of  Rome  there  was  abun- 
dance of  room.  (See  the  Introduction 
to  Romans. ) 

It  has  been  much  discussed  whether 
Paul  ever  carried  out  this  plan.  It 
is  probable  that  he  was  liberated  from 
his  first  imprisonment,  after  which  he 
visited  Spain  and  the  far  west.  So 
Clement  in  his  first  letter  to  the 
Corinthians  (chap.  5),  and  other  early 
writers.  See  Clark's  "Harmonic 
Arrangement  of  the  Acts,"  pp.  260, 
261.  An  inscription  found  in  Spain, 
of  Nero's  time,  commemorates  the  rid- 
dance of  the  province  of  "  robbers  and  of 
those  who  sought  to  instil  a  new  super- 
stition into  mankind "  (Mr.  Lewin, 
"Life,"  etc.,  Vol.  II.,  p.  363,  note). 
This  probably  refers  to  Christianity, 
and  perhaps  to  the  results  of  Paul's 
labors. 

25.  This  should  begin  a  new  para- 
graph. Paul  states  his  present  plan 
and  work,  which  must  be  accomplished 
before  he  could  visit  Rome  on  his  way 
to  Spain  (ver.  25-28).  But  although  I 
am  expecting  to  visit  you,  no^v  I  go, 
rather,  noiv  I  am  going  to  Jerusalem. 
He  was  really  on  his  way  from  Ephesus 
through  Macedonia  and  Greece,  now 
temporarily  at  Corinth  (Acts  20  : 1-3).  To 
minister,    or    ministering,  to    the 


saints — carrying  collections  from  the 
churches  for  their  relief  (Acts  21:17). 
Ministering  is  a  present  participle  (the 
same  verb  as  in  Acts  6:2),  and  may 
include  the  gathering,  the  carrying, 
and  the  presenting  of  the  collections 
to  the  saints  (i:T).  Paul  and  Barna- 
bas had,  A.  D.  44,  performed  a  similar  ser- 
vice (Acts  11 :  29, 30;  12 :  25).  In  reference 
to  this  present  ministering,  in  addition 
to  the  above  references,  see  1  Cor.  16  : 
3,  4;  2  Cor.  8:1-4;  9  :  1,2.  A  com- 
parison of  these  strikingly  illustrates 
the  truthfulness  of  the  sacred  docu- 
ments. (See  "Har.  Arrange.  Acts," 
pp.  118,  119,  240,241.) 

36,  For,  to  explain,  it  hath 
pleased,  it  seemed  good  to  them  of 
Macedonia,  at  Philippi,  Thessalo- 
nica,  etc.,  and  Achaia — Greece  (Acts 
20:2),  to  make  a  certain  contri- 
bution for,  or  sharing  with,  the 
poor  of  the  saints  at  Jerusalem. 
It  is  implied  that  all  were  not  poor. 
They  had  suifered  persecutions  ( Acts  s :  1 ; 
12 : 1),  and  doubtless  thereby  many  had 
been  impoverished.  It  is  also  implied 
that  the  community  of  goods  had  ceased 
at  the  church  at  Jerusalem.  Contribu- 
tion— with  the  ground  idea  of  sharing 
or  participating  with  those  receiving ; 
translated  communion,  it  is  applied  to 
the  Lord's  Supper  (icor.  io:i6),  in  ref- 
erence to  Christians  partaking  symbol- 
ically of  the  body  and  blood  of  Christ. 
It  is  a  beautiful  thought  that  in  con- 
tributing to  otliers  we  are  sharing  with 
them  our  blessings.  It  is  thus  a  par- 
ticipation.    (See  next  verse.) 

27.  It  hath  pleased — It  seemed 
good  to  them — an  exact  repetition  of  the 
first  words  of  ver.  26.  And  their 
debtors  they  are,  they  otve  it  to 
them,  it  is  their  (Zti^y.  (comp.  i:u.)  Jeru- 
salem was  the  mother  church ;  and  An- 
tioch,  which  sent  forth  Paul  and  others 
to  the  heathen,  received  her  first  preach- 
ers from  Jerusalem  (Acts  11 :  19-22).    It 


176 


ROMANS 


[Ch.  XV. 


also  to  minister  unto  them  in  carnal 

28  things.  When  therefore  1  liave  per- 
formed this,  and  have  sealed  to  tnem 
"this  fruit,  I  will  come  by  you  into 

29  Spain.  » And  I  am  sure  that,  Avhen  I 
come  unto  you,  I  shall  come  in  the 
fulness  of  the  blessing  of  the  gospel  of 
Christ. 

Now  I  beseech  you,  brethren,  for  the 
Lord  Jesus  Christ's  sake,  and  j  for  the 
love  of  the  Spirit,  ^  that  ye  strive  to- 
gether with  me  in  your  prayers  to  God 
for  me ;  *  that  I  may  be  delivered  from 
them  that  do  not  believe  in  Judsea; 


30 


31 


ought  also  to  minister  to  them  in  car- 

28  nal  things.  When  therefore  I  have 
performed  this,  and  have  sealed  to 
them  this  fruit,  I  will  go  on  by  you  to 

29  Spain.  And  I  know  that,  when  I  come 
to  you,  I  shall  come  in  the  fullness  of 
the  blessing  of  Christ. 

30  And  I  beseech  you,  brethren,  by  our 
Lord  Jesus  Christ,  and  by  the  love  of 
the  Spii'it,  to  strive  together  with  me 

31  in  your  prayer  to  God  for  me ;  that  I 
may  be  delivered  from  the  unbelieving 


wPhil.  4  :  17. 


X  1  :  11,  12  ;  Eph.  1:3.        y  Phil.  2:1.         z2  Cor.  1  :  11 ;  Eph.  6  :  19,  20  ;  1  Theas.  5  :  25. 
o  Acts  21  :  27-31 ;  23  :  12 ;  1  Thess.  2  :  15,  16 ;  2  Thess.  3  :  2. 


was  through  the  Jewish  believers  that 
Gentiles  received  the  gospel  ( Acts  lo  : 
35-48),  For  if  the  Gentiles  have 
been  made  partakers  of,  or  shared 
in  (the  kindred  verb  of  the  noun  con- 
tribution, ver.  26),  their  spiritual 
blessings,  their  duty  is  also,  they 
owe  it  to  minister — to  do  service  (the 
kindred  verb  of  the  noun  minister, 
in  ver.  16),  to  them  in  carnal, 
or  fleshly,  things.  Paul  regards  the 
making  of  contribution  as  a  religious, 
sacred  service.  The  two  reasons  for 
performing  this  service  are  given  :  their 
good  pleasure,  including  gratitude 
(ver.  26),  their  duty  as  debtors  (ver.  27). 

Tliese  contributions  were  a  bond  of 
sympathy  between  the  Jewish  and 
Gentile  churches,  and  tended  to  the 
unity  of  the  churches,  both  of  those 
giving  and  those  receiving.  The  same 
is  true  with  our  independent  Baptist 
churches  to-day.  The  great  missionary 
enterprises  tend  to  unify  them  in  faith 
and  doctrine.  Co-operation  in  Chris- 
tian work  produces  a  bond  of  brotherly 
sympathy,  better  than  that  of  a  hier- 
archy. 

28.  11(1  ring  performed  therefore 
this  journey  to  Jerusalem  and  this 
service  to  the  saints  there,  and  sealed 
— authoritatively  attesting  and  securing 
to  them  this  fruit — the  proceeds  of 
the  collections  made  in  the  churches  ; 
an  expression  of  their  love.  The  word 
sealed  has  an  unusual  use,  meaning 
an  authoritative  assurance  that  the 
money  was  theirs,  sealing  or  confirming 
their  ownership.  Fruit  refers  directly 
to  the  gathered  collections,  and  perhaps 
indirectly  to  the  love  and  faith  that 
prompted  the  gifts.  I  will  come  by 
you,  or  I  will  go  on  through  your  city, 


into  Spain,  making  a  passing  visit 
at  Rome. 

29.  And  I  am  sure.  And  I  know, 
from  past  experience  in  other  churches 
(2  Cor.  1 :  15),  from  my  deep  convictions 
and  confidence  in  God.  The  words,  of 
the  gospel,  should  be  omitted,  not 
being  found  in  the  best  manuscripts. 
I  tvill  come  in  the  fulness  of  the 
blessing  of  Christ  (Eph.  3 :  19),  fur- 
nished with  and  wholly  full  of  the 
blessings  which  he  abundantly  imparts. 
(See  1:11.)  This  was  fulfilled  in  the 
apostle's  case,  though  very  difierently 
from  what  he  expected  (Acts28 :  15,  le, 
30,31).  His  ministry  at  Rome  was  at- 
tended with  abundant  blessing  to  both 
saints  and  sinners  (Phii.  1 :  12-u ;  4  :  22). 
The  Epistles  to  the  Ephesians,  the 
Colossians,  the  Philippians,  and  Phile- 
mon, written  at  Rome,  attest  how  fully 
he  was  enjoying  the  blessing  of  Christ. 
They  who  argue  that  this  chapter  was 
composed  in  the  second  century  can 
find  no  foundation  here. 

30.  Paul  entreats  their  prayers  for 
himself,  by  two  strong  motives  :  For, 
or  by,  our  Lord  Jesus  Christ, 
through  what  he  has  done  for  us, 
and  for,  or  by,  the  love  of  the 
Spirit,  of  which  he  is  the  Autlior,  and 
which  as  the  Comforter  he  exercises 
toward  us  f John  14 :  1&-18),  and  sheds 
abroad  in  our  hearts  (5 :5;  Gai.  5: 22). 
That  ye  strive  together — agonize, 
struggle  intensely  Avith  me  in  your 
prayers,  (comp.  coi.  4 :  12.)  "Paul  is 
the  only  apostle  who  asks  the  prayers 
of  believers  for  himself"    (Bengel). 

(.Sec  2  Cor.  1  :  11 ;  Phil.  1  :  19  ;  Col.  4  :  3,  4  ;  Eph. 
6  :  19 ;  1  Thess.  5  :  25 ;  J  Thess.  3:1;  Philem.  22 ; 
Hcb.  13  :  18.) 

31.  He  had  forebodings  of  dangers 


Ch.  XV.] 


ROMANS 


177 


and  that  my  service  which  I  have  for 
Jerusalem   may  be   accepted   of   the 

32  saints ;   ^  that  I  may  come   unto  you 
with  joy  <=by  the  will  of  God,  and  may 

33  with   you    be  <i  refreshed.    Now  ^the 
God  of  peace  6e  with  you  all.    Amen. 


in  Judaea,  and  that  my  ministry  for 
Jerusalem  may  prove  acceptable  to  the 

32  saints  ;  that  I  may  come  in  joy  to  you 
through  the  will  of  God,  and  may  with 

33  you  be  refreshed.     And  the   Gk)d   of 
peace  be  with  you  all.    Amen. 


6  1  :  10.  c  Acts  18  :  21.  d  2  Cor.  7  :  13  ;  2  Tim.  1  :  16 ;  Philem.  7  :  20. 

!  16  :  20 ;  1  Cor.  14  :  33 ;  2  Cor.  13  :  11 ;  Phil.  4  :  9  ;  1  Thess.  5  :  23  :  2  Thess.  3  :  16 ;  Heb.  13  :  20. 


from  Jewish  unbelievers.  He  there- 
fore wishes  their  prayers  for  his  de- 
liverance from  them.  He  knew  that 
in  every  city  bonds  and  afflictions 
awaited  him  (Acts  20  :  22).  Prayers  were 
answered,  though  differently  from  the 
way  in  which  he  expected  (Acts  21 :  31, 32 ; 

23  :  12-24  ;  25  :  2-5,  12  ;  27  :  l) .        Hc     alsO      dc- 

sired  their  prayers,  that  his  service, 
or  ministry  (ver.  25),  the  benefactions, 
for  Jerusalem  may  be  accepted 
of  the  saints — may  prove  acceptable 
to  them.  Paul  was  convscious  of  the 
prejudice  borne  by  Jewish  Christians 
against  him  ( Acts  21 :  20, 21 ),  and  doubt- 
less also  to  some  extent  against  Gentile 
Christians,  and  he  feared  that  the  gifts 
he  bore  might  not  be  well  received 
at  Jerusalem. 

32.  Further  objects  of  prayer.  That 
I  may  come  unto  you.  By  what 
a  remarkable  journey  he  came  to  them 
is  told  us  in  the  twenty-seventh  and 
twenty-eighth  chapters  of  the  Acts. 
With,  or  in,  Soy,  He  came  to  them 
in  the  joy  of  great  deliverances  from 
dangers,  of  special  favors  from  God 
and  men  ( Acts  27 :  25, 34-36, 44 ;  28  : 5,  6, 8-10, 
14-16;  Phil.  1:12,18).  By  the  wiU  of 
God,  as  willed  in  answer  to  your 
prayers.  And  may  with  you  be  re- 
freshed— may  have  restful  refresh- 
ment by  mutual  holy  intercourse,  a 
beautiful  figure  of  the  restful  influence 
arising  from  their  interchange  of  views, 
experiences,  and  prayers.  The  same 
word  is  used  in  1  Cor.  16 :  18 ;  2  Cor. 
7:13.  (Comp.  1 :  12.)  How  much  oppor- 
tunity Paul  had  for  this  during  his 
two    years'    imprisonment    at    Rome 

(Acts  28  :  16,  17,  30,  31 ). 

33.  Having  besought  their  prayers, 
Paul  craves  a  benediction  upon  them. 
Now,  or  And  the  God  of  peace, 

the  Author  of  peace,  of  reconciliation 
(5:1),  and  of  inward  concord  and  out- 
ward quiet,  be  with  you  all.  In 
those  troublous  times,  and  in  view  of 
dangers  which  were  threatening  and 
anxieties  naturally  arising  therefrom. 


this  was  a  becoming  prayer.  It  would 
heal  all  differences  between  Jewish  and 
Gentile  Christians.    Amen — so  may  it 

be  fulfilled  (l  :  25;  9  :  5;  ll  :  36;  16  :  27). 

This  appears  like  an  end  of  the  Epis- 
tle, and  especially  of  the  last  four 
chapters.  It  is  not  necessary  to  sup- 
pose that  Paul  wrote  this  letter  in  a 
week  or  a  month.  He  may  have  writ- 
ten different  portions  of  it  at  different 
intervals,  while  he  was  expecting  to  re- 
turn to  Jerusalem  and  then  go  to  Rome. 
The  next  chapter,  however,  appears  to 
have  been  penned  just  before  sending  it 
by  Phebe  of  Cenchrsea  (i6 :  i,  2). 

Practical  Remarks. 

1.  Pleasing  ourselves  should  always  be 
subordinate  to  helping  our  brethren  (ver. 
1;  ICor.  9:  19,22;  Phil.  2  :  4). 

2.  Our  object  in  pleasing  others  should 
be  their  highest  good  and  the  glory  of 
God  (ver.  2 ;  14  :  12 ;  1  Cor.  10  :  24). 

3.  Christ  is  our  example  in  seeking  not 
his  own  comfort,  but  the  will  of  God  and 
our  eternal  good  (ver.  3 ;  John  17  :  5 ; 
Phil.  2:6-8;  Heb.  10  :  4-10). 

4.  The  Scriptures  are  intended  for  the 
instruction,  guidance,  comfort,  and  hope 
of  Christians  in  all  ages  (ver.  4;  John 
5:39;  2  Tim.  3  :  15). 

5.  If  all  Christians  should  imitate  the 
example  and  spirit  of  Christ,  and  obey 
his  word,  there  would  be  no  divisions 
among  them  (ver.  5,  6  ;  John  17  :  21-23). 

6.  "  The  character  and  conduct  of  Jesus 
Christ  are  at  once  the  most  perfect  model 
of  excellence  and  the  most  persuasive 
motive  to  obedience  "  (Hodge).  (Ver.  5, 
6  ;  John  13  :  15  ;  1  Peter  2  :  21.) 

7.  Concord  and  harmony  among  Chris- 
tians are  for  (Jod's  glory,  but  contention 
among  them  dishonors  him  (ver.  7 ;  Eph. 
1:4-6;  Isa.  58  :  4,  5). 

8.  It  was  necessary  that  the  Messiah 
should  be  connected  with  some  one  race 
of  man,  and  fittingly  with  God's  chosen 
people  (ver.  8 ;  Heb.  2  :  14-17). 


M 


178 


ROMANS 


[Ch.  XVI. 


9.  It  is  the  duty  of  all,  and  especially  ' 
of  Gentiles,  to  glorify  God  for  his  mercy  : 
as  exhibited  in  our  salvation  (ver.  6,  9 ;  | 
11  :  32,  33). 

10.  The  Scriptures  are  standards  of 
appeal  in  doctrine  and  practice  (ver. 
10-12;  2  Tim.  3:  16). 

11.  The  salvation  of  Gentiles  was  no 
afterthought  of  God,  but  was  accord- 
ing to  his  purpose  from  the  beginning 
(ver.  10-12;  Eph.  3  :  6-9). 

12.  There  is  no  distinction  between  Jews 
and  Gentiles  in  the  terms  and  privileges 
of  salvation  (ver.  10-13 ;  10 :  12, 13). 

13.  The  Christian's  hope  is  anchored 
in  God  and  can  never  fail  him  (ver.  13  ; 
5:5;  Heb.  6:19). 

14.  We  should  always  exercise  a  kind 
and  conciliatory  spirit  in  admonition  and 
instruction  (ver.  14;  2  Tim.  2  :  24-26; 
Titus  3:2). 

15.  While  we  should  not  flatter  others, 
we  should  commend  them  as  far  as  we 
honestly  can,  in  order  to  encourage  them 
and  prompt  them  to  activity  (ver.  14, 15 ; 
16  :  19 ;  2  Peter  1  :  12 ;  Rev.  2  :  2,  3). 

16.  The  ministry  is  a  sacred  calling 
and  its  converts  are  the  offerings  of  a 
spiritual  harvest  to  God  (ver.  16  ;  1  Thess. 
2  :  19). 

17.  While  the  Christian  minister  may 
rejoice  in  his  successes,  he  should  remem- 
ber that  they  are  through  Christ's  power 
and  for  Christ's  glory  (ver.  17;  2  Cor. 
10:17;  12:9,10). 

18.  Christ  works  as  really  and  as  effec- 
tually through  the  words  and  lives  of  his 
ministers  now,  as  he  did  once  through 
the  supernatural  gifts  of  the  apostles 
(ver.  18,  19;  1  Cor.  2:2-4). 

19.  The  Christian  minister  should 
preach  a  full  gospel  (ver.  19 ;  1  Cor.  1 : 
25-28;  Acts  20:26,27). 

20.  Every  one  has  his  gift.  Some  are 
fitted  to  plant  churches ;  some  to  build 
them  up  and  comfort  them ;  some  to 
erect  houses  of  worship  (ver.  20 ;  Acts 
4  :  30 ;  11  :  24  ;  2  Cor.  10  :  13-16). 

21.  We  should  exercise  great  care  lest 
we  build  improperly  on  another  man's 
foundation.  One  plants  and  another 
waters,  but  God  gives  the  increase  (ver. 
20.  21 ;  John  4  :  35-38 ;  1  Cor.  3  :  6-8). 

22.  It  is  the  highest  honor  to  preach 
and  plant  churches  in  new  fields,  but  still 


any  work  in  church  building  is  honorable 
(ver.  20-22 ;  1  Cor.  12  :  29,  30). 

23.  We  should  always  be  seeking  new 
opportunities  for  doing  good  (ver.  23,  24; 
Gal.  6  :  10). 

24.  There  is  no  satiety  in  true  Chris- 
tian fellowship.  "  We  cannot  see  enough 
of  those  we  love"  (Boise).  (Ver.  24; 
1  Cor.  16  :  17,  18.) 

25.  To  minister  to  the  necessity  of  the 
saints  is  a  work  worthy  of  an  apostle 
(ver.  25;  Gal.  2  :10). 

26.  The  rich  and  poor  should  prove  a 
mutual  blessing  in  the  development  of 
Christian  graces  (ver.  26 ;  2  Cor.  8  :  12- 
15,  19). 

27.'  Christian  benevolence  is  a  partici- 
pation with  others,  rather  than  a  con- 
tribution to  others,  and  thereby  we  dis- 
charge a  debt  to  the  Lord  and  to  one 
another  (ver.  27 ;  2  Cor.  9  :  12-14). 

28.  The  public  religious  contribution 
is  of  the  nature  of  worship  offered 
through  others  to  Christ  (ver.  27,  28 ;  2 
Cor.  8  :  1-8  ;  1  John  3  :  17). 

29.  Wherever  we  go  we  should  take 
Christ  with  us,  and  the  full  blessing  of 
the  gospel  for  others  (ver.  29), 

SO.  Prayer  is  a  spiritual  wrestling  with 
God,  and  this  should  be  especially  exer- 
cised for  the  Christian  minister  (ver.  30 ; 
Gen.  32  :  24). 

31.  The  prejudice  of  men  should  not 
hinder  us  from  doing  them  good  (ver.  31). 

32.  In  all  our  prayers,  labors,  and 
journeys,  it  should  be  our  supreme  desire 
that  the  will  of  God  be  done  (ver.  32 ; 
James  4  :  14,  15). 

33.  What  greater  blessing  is  there  than 
the  enjoyment  of  peace  with  God  and 
man  ?    (Ver.  33 ;  John  14  :  27.) 

CHAPTER  XVI. 

This  chapter  contains  the  final  con- 
clusion of  the  Epistle.  Phcebe  is  com- 
mended (ver.  1, 2),  followed  by  greetings 
(ver.  3-16),  wamings  against  false  teach- 
ers and  against  divisions  (ver.  17-20) ; 
greetings  from  the  apostle's  compan- 
ions (ver.  21-23),  and  the  concluding dox- 
ology  (ver.  24-27).  In  this  chapter  we 
get  a  view  of  Paul  as  a  personal  friend. 

1,  I  introduce  and  commend  unto 
you  Phoebe  (meaning  bright,  ra- 
diant), our  sister  in  Christ,  yours  as 


Ch.  XVI.] 


ROMANS 


179 


Salutations;    warning    against    those    who 
cause  divisions  ;  praise  to  God. 

16     I  COMMEND  unto  j^ou  Phoebe  four 
sister,  which  is  a  servant  of  the  church 

2  which  is  ate  Cenchrea :  ^  that  ye  receive 
her  in  the  Lord,  as  becometh  saints, 
and  tliat  ye  assist  her  in  whatsoever 
business  she  hath  need  of  you :  for  she 
hath  been  a  succourer  of  many,  and  of 
myself  also. 

3  Greet '  Priscilla  and  Aquila  my  help- 


16  I  commend  to  you  Phoebe  our  sister, 
who  is  a  servant  of  the  church  which  is 
2  at  Cenchrsea ;  that  ye  receive  her  in 
the  Lord  in  a  way  worthy  of  saints, 
and  assist  her  in  whatever  matter  she 
may  have  need  of  you ;  for  she  herself 
also  has  been  a  helper  of  many,  and  of 
myself. 

3       Salute  Prisca  and  Aquila,  my  fellow- 


/Matt.  12  :  50.        g  Acts  18  :  18.        h  Phil.  2  :  29  ;  3  John  :  5, 


t  Acts  18  :  2,  3,  18,  26 ;  2  Tim.  4  :  19. 


well  as  mine,  being  also  a  servant, 
a  deaconess,  of  the  church  which  is 
at  Cenchrea,  or  Cenchrsea,  the  east- 
ern harbor  of  Corinth  on  the  Saronic 
gulf,  about  eight  or  nine  miles  east  of 
the  city.  From  this  place  Paul  sailed 
to  Ephesus  (Acts  18: 18),  It  still  retains 
its  name  among  the  educated.  It  seems 
that  Phoebe  went  to  Rome  in  connection 
with  this  Epistle,  and  she  is  generally  i 
regarded  as  the  bearer  of  it.  Nothing 
is  known  of  her  outside  of  this  passage. 
Phoebe  was  a  servant  of  the  church  in 
more  than  in  a  menial  sense;  she  was  evi- 
dently a  consecrated  helper,  or  wliat  may 
be  termed  a  deaconess,  as  the  word  was 
officially  used  in  the  second  century. 
Some  suppose  that  1  Tim.  3:11  refers  to 
this  class  of  persons.  Priscilla  (ver.  s), 
Mary  (ver.  e),  Tryphena,  Tryphosa,  and 
Persis  (ver.  12) ,  probably  belonged  to 
the  same  class.  About  fifty  years  later, 
Pliny  in  his  letter  to  Trajan  speaks  of 
deaconesses  in  the  Bythinian  churches. 
They  were  especially  needed  in  Greek 
and  Oriental  churches,  where  the  sexes 
were  rigidly  separated.  They  were 
chosen  from  pious  women,  chiefly 
widows,  and  they  devoted  themselves, 
among  their  own  sex,  to  self-denying 
labors  and  charity.  Tli6y  were  found 
at  Constantinople  at  the  end  of  the 
twelfth  century.  Their  total  disappear- 
ance was,  "to  a  large  extent,  due  to 
the  State's  having  assumed  the  care  of 
the  poor  and  the  sick,  as  also  to  the 
gradual  introduction  of  infant  baptism, 
and  the  administration  of  the  rite  by 
sprinkling,  which  made  the  assistance 
of  women  unnecessary"  (Heezog). 

2,  I  commend  Phoebe  (previous 
verse),  in  order  that  ye  receive  her 
in  the  Lord,  as  a  fellow-Christian, 
both  she  and  you  being  in  Christ  and 
bearing  the  same  relation  to  him,  as 
becometh  saints — in  a  way  worthy 


of  saints,  with  that  loving  and  delicate 
attention  which  Christians  should  exer- 
cise toward  each  other,  and  especially 
toward  a  Christian  sister.  And  that 
ye  assist,  literally,  stand  by  her,  in 
whatsoever  business  she  may  have 
need  of  you.  What  her  business 
was  is  unknown.  It  may  have  con- 
cerned property,  or  perhaps  business 
pertaining  to  her  work  as  a  deaconess. 
She  would  doubtless  need  their  help,  as 
seems  evident  from  what  follows.  For 
she  herself  hath  been  a  suc- 
courer, a  protectress  and  helper,  of 
many,  and  of  myself.  Omit  also. 
The  word  translated  succourer  is  an 
honorable  one,  and  seems  to  be  used 
with  reference  to  her  official  work  in 
caring  for  the  affiiirs  of  the  poor,  the 
sick,  and  strangers,  especially  of  her 
own  sex._  She  may  have  been  a  helper 
of  Paul  in  sickness,  and  also  a  protect- 
ress in  danger.  Possibly  at  this  very 
time,  when  he  was  about  to  sail  for 
Syria,  she  may  have  protected  him 
against  a  plot  laid  against  him  by  the 

Jews  (Acts  20  :  3). 

3.  Greet,  or  salute,  Priscilla,  or 

rather,  according  to  the  best  text, 
Prisca,  the  former  a  diminutive  of  the 
latter,  a  Latin  name,  meaning  ancient, 
a  similar  variation  in  form  being  not 
uncommon  among  Romans.  And 
Aquila,  a  Latin  name,  meaning  eagle. 
These  two  eminent  Christians  were 
Jews,  born  in  Pontus,  and  about  A.  D. 
52  exiled  from  Rome,  when  they  came 
to  Corinth  and  were  there  with  Paul 
eighteen  or  more  months  (Acts  18:2, 3, 
11. 18)  ;^  after  which  they  went  to  Ephe- 
sus with^  Paul,  probably  starting  a 
tent-making  business,  thus  providing 
a  home  and  preparing  the  way  for  Paul 
when  he  returned  on  his  third  mission- 
ary journey  to  labor  there  (Acts  18  :  is,  26 ; 
1  Cor.  16  :  19 ) .    At  the  date  of  sending  this 


180 


ROMANS 


[Ch.  XVI. 


ers  in  Christ  Jesus :  Who  have  for  my 
life  laid  down  their  own  necks :  unto 
whom  not  only  I  give  thanks,  but  also 
all  the  churches  of  the  Gentiles.  Like- 
wise greet  ^  the  church  that  is  in  tlieir 
hovise. 

Salute  my  well  beloved  Epenetus, 
who  is '  the  firstfruits  of  Achaia  unto 
Christ.  Greet  Mary,  who  bestowed 
mucli  labour  on  us.  Salute  Andronicus 
and  Junia,  my  kinsmen,  and  my  fellow 
prisoners,  who  are  of  note  among  the 
apostles,  who  also  were  >"  in  Christ  be- 
fore me. 


4  workers  in  Christ  Jesus,  who  for  my 
life  laid  down  their  own  necks ;  to 
whom  not  only  I  give  thanks,  but  also 

5  all  the  churches  of  the  Gentiles ;  and 
salute  the  church  that  is  in  their 
house. 

Salute  Epenetus,  my  beloved,  who  is 
the   first-fruits   of    Asia   unto  Christ. 

6  Salute  Mary-,  who  bestowed  much  labor 

7  on  j'ou.  Salute  Andronicus  and  Ju- 
nias,  my  kinsmen,  and  my  fellow- 
prisoners,  who  are  of  note  among  the 
apostles,  who  were  in  Christ  even  be- 


k  Matt.  18  :  20 ;  1  Cor.  16  :  19 ;  Col.  4  :  15 ;  Philem.  2. 

m  Gal.  1  :  22  ;  2  Cor.  5  :  17  ;  1  John  5  :  20. 


1 1  Cor.  16  :  15. 


Epistle  (a.  d.  58),  they  were  again  at 
Rome,  having  probably  left  Ephesus 
about  the  time  that  Paul  left  (Acts  20 :  i). 
They  probably  went  to  Rome  expecting 
Paul  to  follow  them  in  due  time.  Later, 
at  the  close  of  Paul's  life,  they  appear 
to  have  been  at  Ephesus  again  (2  Tim. 
4:19).  Prisca's  name  stands  first,  im- 
plying that  she  was  the  leading  and 
stronger  character  of  the  two.     (Comp. 

notes  on  Acts  18  :  2,  26.)         Paul      StylcS    them 

my  helpers,  or  feUoiv-icorkers,  in 
Christ  Jesus.  They  were  indeed 
fellow- workers  at  tent-making  (Ats 
18 : 3),  but  here  tlie  reference  is  to  tlieir 
religious  work  and  co-operation  in  the 
Lord.  It  is  not  unlikely  that  Prisca 
acted  as  a  deaconess. 

4.  Who  (omit  have)  for  my  life 
laid  down  their  own  necks.  The 
figure  is  that  of  presenting  the  neck 
to  the  executioner's  axe.  It  is  un- 
known when  it  was  that  Aquila  and  his 
wife  risked  their  lives  for  Paul.  It 
might  have  been  at  Corinth  under  the 
opposition  and  persecution  of  the  Jews 

(Acts  18  :  6,  12  ;  2  Cor.  1  :  8-10 ),  or  at  the  great 

tumult  at  Ephesus  ( Acts  19 :  23, 28-31 ) .  But 
whenever  it  was,  Paul  gives  thanks  to 
them,  as  did  all  the  churches  of  the 
Gentiles,  to  whom  Paul  was  an  apos- 
tle, for  being  spared  to  them. 

5.  Likewise  ^XQCi,  or  And  salute, 
the  church — the  congregation  or  the 
wef^r»<7  at  their  house.  They  had  had 
a  congregation  at  their  house  at  Ephe- 
sus (1  Cor.  16: 19).  Their  business  may 
have  been  such  as  to  necessitate  a  large 
building,  in  which  was  a  large  room 
suitable  for  religious  gatherings.  There 
were  doubtless  several  such  meeting- 
places  and  gatherings  at  Rome  (ver. 
u,  15).    See  Col.  4  :  15  and  Philem.  2  for 


allusion  to  churches  or  congrega- 
tions in  private  houses.  See  note 
on  ver.  14,  and  also  on  Acts  20  :  17, 
and  at  end  of  that  chapter.  Salute 
my  well-heloved  Epenetus,  or, 
Epcenetus,  my  beloved,  probably  one 
of  Paul's  own  converts,  Avho  is 
the  firstfruits,  one  of  the  first  con- 
verts, of  Achaia  (Greece),  rather, 
according  to  the  best  text,  of  Asia,  the 
Roman  province  of  that  name,  of 
which  Ephesus  was  the  capital,  unto 
Christ,having  been  brought  into  union 
and  a  saving  relation  with  him.  (Comp. 
1  Cor.  16  :  15.)  Epcnctus  is  a  Greek  name, 
meaning  approved,  praised.  Nothing 
more  is  known  of  him. 

6.  Greet,  salute,  Mary,  the  only 
Hebrew  name  in  this  chapter,  who 
bestowed  much  labour,  wearisome 
effort  and  toil  amid  trials  and  perhaps 
dangers,  on  us,  rather,  according  to 
the  best  text,  on  you.  She  had  been  an 
important  helper.  Nothing  more  is 
known  of  her. 

7.  Salute  Andronicus  (a  Greek 
name,  meaning  a  man  of  victory),  and 
Junia  (the  feminine  of  a  celebrated 
Latin  name).  Junia  was  probably  the 
wife  or  sister  of  Andronicus.  Many 
read  Jinnas,  masculine,  but  it  is  im- 
possible from  the  text  to  decide.  Some 
infer  from  what  follows  that  this  per- 
son was  a  man.  My  kinsmen,  niost 
naturally,  referring  to  blood-relations, 
(coiup.  Art's  23 :  16.)  My  fcllow-prisou- 
ers — when  and  where  is  not  known. 
The  same  word  is  found  in  Col.  4  :  10; 
PJiilein.  23.  Paul  himself  says  that  he 
had  been  "in  prisons  more  abun- 
dantly"    (2  Cor.  11  :  23),    AVho      arC     Of 

note,  or  distinguished  among  the  apos- 
tles.   This  phrase  is  somewhat  ambig- 


Ch.  XVI.] 


ROMANS 


181 


8  Greet  Amplias,  my  beloved  iu  the 

9  Lord.    Salute  Urbane,  our  helper  in 

10  Christ,  and  Stachys,  my  beloved.  Salute 
Apelles,  approved  in  Christ.  Salute 
them  which  are  of  Aristobulus'  house- 
hold. 

11  Salute  Herodion,  my  kinsman.  Greet 
them  that  be  of  the  household  of  Nar- 

12  cissus,  which  are  in  the  Lord.  Salute 
Tryphena  and  Tryphosa,  who  labour  in 
the  Lord.  Salute  the  beloved  Persis, 
which  laboured  much  in  the  Lord. 


8  fore  me.    Salute  Ampliatus,   my   be- 

9  loved  in  the  Lord.  Salute  Urbanus, 
our    fellow  -  worker    iu     Christ,    and 

10  Stachys  my  beloved.  Salute  Apelles, 
the  approved  in  Christ.  Salute  those 
who  are  of  the  household  of  Aristobulus. 

11  Salute  Herodian  my  kinsman.  Salute 
those  of  the  household  of  Narcissus 

12  who  are  in  the  Lord.  Salute  Tryphaena 
and  Tryphosa  who  labor  in  the  Lord. 
Salute  Persis  the  beloved  who  labored 

13  much  in  the  Lord.    Salute  Rufus,  the 


uous.  It  is  held  by  some  to  mean, 
noted  as  apostles,  taking  the  word 
apostles  in  the  wider  sense  of  messen- 
ger, or  missionary.  It  is  more  natural, 
however,  and  freer  from  difficulties  to 
take  it  as  meaning,  held  in  high  repute 
by  the  apostles.  The  word  apostles 
thus  retains  its  usual  restricted  New 
Testament  sense.  They  were  early 
disciples  in  Christ,  having  become 
Christians  before  me,  and  were  well 
known  and  honored  by  the  apostolic 
body. 

8.  Greet,  or  salute,  Amplias,  or 
according  to  the  best  reading,  Amplia- 
tus (a  Latin  name,  meaning  enlarge- 
ment) ;  the  former  is  an  abbreviation  of 
the  latter.  Paul  held  him  in  high  es- 
teem as  a  Christian  brother,  for  he 
speaks  of  him  as  my  beloved  in  the 
Lord,  in  Christian  fellowship. 

9.  Salute  Urbane,  better  Urhanus 
(a  Latin  name,  meaning  pertaining  to 
the  city,  polished,  genteel),  our 
helper,  or  felloxo-worker ,^  a  preacher  or 
perhaps  a  deacon.  Our  includes  both 
the  writer  and  those  to  whom  the  Epis- 
tle is  addressed.  He  appears  to  have 
been  a  spiritual  helper  to  Paul  in  the 
past  and  at  that  time  of  the  Roman 
brethren.  And  Stachys  "  (a  Greek 
name,  meaning  a  growing  ear  of  grain) , 
my  beloved,  one  dear  to  him  person- 
ally. 

10.  Salute  Apelles  (a  Greek 
name,  meaning  one  removed  or  sepa- 
rated, and  often  borne  by  freedmen), 
approved  in  Christ — one  who  had 
been  tried,  tested,  and  found  true  as  a 
Christian.  In  trials  and  sufferings  he 
had  probal)ly  shown  steadfastness  in 
faith.  Salute  them  which  are  of 
Aristobulus  (a  Greek  name,  mean- 
ing best  counseling).  These  were  the 
Christians  of  his  family  or  establish- 
ment—slaves, freedmen,  and  others. 
As  he  is  not  included,  it  might  be  in- 
ferred that  he  was  not  a  Christian,  or 


not  living.  (Comp.  pwi.  4  :  22.)  But  no 
such  inference  can  be  drawn,  for  Paul 
speaks  twice  in  the  same  way  of  Ste- 
phanas ( 1  Cor.  1  :  16  ;  16  :  15)  ^  yet  from  1  Cor. 

16  :  17  we  learn  that  Stephanas  was 
with  Paul  at  Ephesus.  It  is  possible 
that  Aristobulus  was  with  Paul  at  Cor- 
inth when  he  wrote  this.  Some  would 
identify  him  with  Arwystli,  a  man  of 
Italy  and  one  of  the  earliest  mission- 
aries to  Britain,  mentioned  in  the  Welsh 
Genealogies  of  the  Saints  of  Britain 
(Bibliotheca  Sacra,  1875,  pp.  656,  657). 

11.  Salute  Herodion  (a  Greek 
name,  meaning  sprung  from  a  hero), 
my  kinsman,  or  relative.  Greet, 
or  salute,  them  that  be  of  the 
household  of  Narcissus  (a  Greek 
name,  a  daffodil),  who  are  in  the 
Lord,  those  who  are  Christians.  See 
on  ver.  10.  There  was  a  noted  Nar- 
cissus, a  freedman  of  the  Emperor 
Claudius,  but  he  had  been  put  to  death 
two  or  three  years  before  this  was  writ- 
ten. His  household  may  have  been 
still  continuing.  Another  of  the  same 
name  has  been  mentioned  as  an  asso- 
ciate and  a  bad  favorite  of  Nero.  But 
as  the  name  was  common  at  Rome,  in- 
ferences are  mere  guesses. 

12.  Salute  Tryphena  and  Try- 
phosa (Greek  names,  luxurious,  both 
from  the  same  root),  who  labour  in 
the  Lord — now  doing  religious  work. 
They  were  very  likely  deaconesses. 
Salute  the  beloved  Persis  (a 
Greek  name,  a  Persian  woman,  just  as 
Lydia  denotes  a  Lydian  (Actsie :  i4)), 
who  laboured  much,  at  some  pre- 
vious time,  in  the  Lord,  perhaps  also 
as  a  deaconess.  Paul's  great  delicacy 
has  frequently  been  noted  in  saying 
^'the  beloved"  instead  of  ^^my  be- 
loved," as  in  ver.  8.  Perhaps  Persis 
was  an  aged  believer,  whose  days  of 
active  toil  were  past. 

13.  Salute  Rufus  (a  Latin  name, 
red),  the  chosen,  the  elect,  the  choice 


182 


ROMANS 


[Ch.  XVI. 


13  Salute  "  Rufus,  »  chosen  in  the  Lord, 

14  and  his  mother  and  mine.  Salute 
Asyncritus,  Phlegon,  Hermas,  Patro- 
bai?,  Hermes,  and  the  brethren  which 

15  are  with  them.  Salute  Philologus,  and 
Julia,  Nereus,  and  his  sister,  and 
Olympas,  and  all  the  saints  which  are 
with  them. 

16  p  Salute  one  another  with  an  holy 
kiss.  The  churches  of  Christ  salute 
you. 


elect  in  the  Lord,  and  his  mother  and 

14  mine.  Salute  Asyncritus,  Phlegon, 
Hermes,  Patrobas, '  Hermas,    and    the 

15  brethren  who  are  with  them.  Salute 
Philologus,  and  Julia,  Nereus  and  his 
sister,  and  Olympas,  and  all  the  saints 

16  who  are  with  them.  Salute  one 
another  with  a  holy  kiss.  All  the 
churches  of  Christ  salute  you. 


n  Mark  15  :  21. 


o  2  John  1. 


p  2  Cor.  13  :  12  ;  1  Thess.  5  :  26 ;  1  Peter  5  :  14. 


one  in  the  Lord — a  pre-eminent  Chris- 
tian ;  and  his  mother,  naturally, 
and  mine,  by  her  motherly  care  for 
me.  (Comp.  John  19 :  27.)  Rufus  lias  gen- 
erally been  regarded  as  the  one  men- 
tioned in  Mark  15  :  21,  the  son  of  Simon 
the Cy rensean ,  whom  the  Jews  com pelled 
to  bear  the  cross  of  Jesus  (Luke  23: 26). 
He  seems  to  have  been  well  known,  and 
if  Mark  wrote  his  Gospel  at  Rome  it 
was  natural  that  he  should  describe 
him.  Yet  all  this  is  uncertain,  as 
Rufus  was  a  common  name,  and  Mark 
and  Paul  may  have  had  in  mind  difler- 
ent  individuals. 

14.  Another  list  of  i)ersons  having 
Greek  names.  Asyncritus  {incom- 
parable), Phlegon  {burning),  Pat- 
robas {paternal),  Hermas,  Her- 
mes (different  forms  of  the  name  of 
the  Greek  god  of  speech,  called  by  the 
Romans  Mercurius).  These  persons 
are  unknown  beyond  their  names.  The 
legends  of  the  Romish  church  make 
most  of  the  persons  named  in  this 
chapter  bishops  or  martyrs,  but  no  re- 
liance can  be  placed  on  these  traditions. 
It  should  be  noted  that  early  Christian 
converts  had  no  scruple  in  retaining 
their  names,  even  though  they  were  that 
of  a  heathen  deity.  And  the  breth- 
ren that  are  with  them,  probably 
forming  a  Christian  assembly,  church, 
or  out-station.  See  on  ver.  5.  Origen 
and  Eusebius  supposed  that  Hermas 
was  the  author  of  the  work  entitled, 
"The  Shepherd  of  Hermas,"  but  that 
work  is  now  regarded  as  belonging  to 
the  last  half  of  the  second  century. 

15.  Salute  Philologus  (Greek 
name,  lover  of  the  vord),  and  Julia 
(Greek  name,  doiruy),  perhaps  tliewife 
of  Philologus.  Some  suppose  the  hitter 
name  should  be  Julias,  masculine,  as  in 
thecaseof  Junia  (vcr.  7).  Nereus  (two 
syllables,  a  Greek  name  of  a  minor 
sea  god,  whose  rule  was  thought  to  be  on 


the  Mediterranean;  see  on  ver.  14), 
and  his  sister,  a  Christian  woman  of 
some  note,  though  her  name  may  have 
have  been  unknown  to  Paul.  Nothing 
more  is  certainly  known  of  Nereus. 
And  Olympas  (a  Greek  name,  dtvell- 
ing  on  Olympas),  a  Christian  man, 
perhaps  of  the  household  of  Philol- 
ogus. And  all  the  saints  which  are 
with  them,  forming  another  church, 
assembly,  or  out-station.  Whether  there 
were  several  separate  churches  at 
Rome  at  this  time,  or  one  church  with 
several  meeting- places,  we  are  not  told. 
It  should  be  noted  that  this  Epistle  is 
not  addressed  to  the  church  at  Rome, 
but  to  the  saints  in  Rome  (i : ').  Neither 
is  the  church  at  Rome  mentioned  in  the 
New  Testament.  It  seems  natural  to 
infer  that  as  there  was  one  church  at 
Jerusalem,  at  Antioch,  and  at  Ephesus, 
with  their  plurality  of  elders,  and  va- 
rious meeting-places,  so  it  was  at 
Rome. 

16.  Having  completed  his  saluta- 
tions, the  apostle  exhorts  them  to  fol- 
low his  example  with  mutual,  loving 
greetings.  AVith  a  holy  kiss  (i  Cor. 
16:20,  etc.).  The  Oriental  salutation  by 
means  of  a  kiss  was  common  then  and 
still  continues  in  the  East.  It  is  here 
styled  holy  as  a  religious  act,  an  ex- 
pression of  chaste,  godly  affection  and 
of  Christian  fellow.ship.  Compare  the 
"kiss  of  love"  (iPeter5:u).  The 
churches  of  Christ,  in  and  around 
Corinth,  where  he  had  made  known 
his  intention  of  visiting  Rome,  salute 
you. 

The  number  of  persons  to  whom 
Paul  sends  salutations  in  a  city  he  had 
never  visited  is  remarkable,  but  not 
surprising.  Rome  was  tlien  the  center 
of  tlie  world,  where  peoples  from  all 
countries  met,  and  fnun  whence  jour- 
neys were  taten  to  all  parts  of  the 
Roman  Empire.  He  had  been  a  preacher 


Ch.  XVI.] 


ROMANS 


183 


17  Now  I  beseech  you,  brethren,  mark 
them  1  which  cause  divisions  and 
offences  contrary  to  the  doctrine  which 
ye  have  learned ;     and  ^  avoid  them. 

18  For  they  that  are  such  serve  not  our 
Lord  Jesus  Christ,  but  ^  their  own 
belly ;  and  *  by  good  words  and  fair 
speeches  deceive  the  hearts  of  the  sim- 

19  pie.  For  "your  obedience  is  come 
abroad  unto  all  )nen.  I  am  glad  there- 
fore on  your  behalf :  but  yet  I  would 
have  you  ^wise    unto  that  which  is 

20  good,  and  simple  concerning  evil.  And 


17  Now   I   beseech   you,  brethren,   to 
mark  those  who  are  causing  divisions 
and  occasions  of  stumbling,  contrary  ' 
to  the  teaching    which   ye    learned ; 

18  and  turn  away  from  them.  For  they 
that  are  such  serve  not  our  Lord 
Christ,  but  their  own  belly;  and 
through  their  kind  and  smooth  speech 
deceive  the  hearts    of   the    guileless. 

19  For  your  obedience  is  come  abroad 
unto  all  men.  I  rejoice  therefore  over 
you ;  but  I  wish  you  to  be  wise  as  to 
that  which  is  good,  and  simple  as  to 


q  Acts  15  :  1,  5,  24  ;  2  Thess.  3  :  6,  14,  15  ;  1  Tim.  6  :  3-5  ;  2  John  10,  11.  r  2  Tim.  3:5;  Titus  3  :  10. 

s  Isa.  56  :  10-12  ;  Phil.  3  :  19  ;  2  Peter  2  :  10-15.        t  2  Tim.  3:6;  Titus  1  :  10 ;  2  Peter  2  :  3. 

M 1  :  8  ;  1  Thess.  1  :  8,  9.  x  Matt.  10  :  16. 


over  twenty  years  and  a  recognized 
missionaiy  to  the  heathen  for  thirteen 
years  throughout  Cyprus,  Asia  Minor, 
Macedonia,  and  Greece.  Some  of  these 
persons  were  relatives,  others  converts, 
and  others  noted  fellow-laborers.  Paul 
had  strong  social  and  religious  attach- 
ments and  made  strong  friends  (Acts  27: 
43;  28  :  10,  14,  15,  16).  Tlic  uumber  of 
women  named  should  be  noted,  indicat- 
ing their  position  and  importance  in 
the  early  churches, 

17.  This  and  the  three  following 
verses  contain  a  warning  against  false 
teachers  and  divisions.  Paul  entreats 
his  Roman  brethren  to  mark  carefully, 
keep  an  eye  upon,  them  which  cause, 
or  are  making,  the  divisions  and 
offences,  or  occasions  of  stumbling, 
contrary  to  the  doctTine,  the  teach- 
ing, ivhich  ye  learned.  This  false 
teaching  is  referred  to  as  well  known, 
but  as  the  warning  is  so  brief,  it  may  be 
inferred  that  it  had  not  made  much 
progress,  or  even  no  progress,  at  Rome. 
Dr.  Lightfoot  on  Phil.  3  :  18  thinks 
that  the  false  teachers  here  were  not 
Judaizers,  but  their  opposites,  Antino- 
mians,  the  rejecters  of  all  law,  and  be- 
longing to  the  same  party  addressed  in 
6  :  1-23.  But  as  the  Ejpistles  to  the 
Galatians,  the  Corinthians,  and  the 
Romans  were  written  in  the  same 
period,  it  is  natural  to  suppose  that  the 
reference  in  them  all  is  to  the  same 
class  of  false  teachers,  namely,  Judai- 
zers. He  was  meeting  this  opposition 
everywhere.  At  the  same  time  he  may 
have  found  both  at  Corinth  and  Ephe- 
sus  a  type  of  Antinomianism,  afterward 
developed  among  some  Gnostics,  who 
held  that  the  acts  of  the  body  were  in- 
different to  the  soul.    Instead  of  having 


any  private  discussion  or  public  con- 
troversy with  such  false  teachers,  Paul 
exhorts  to  avoid  them,  to  be  turning 
aivay  from  them — the  present  tense,  de- 
noting that  they  should  be  in  the  habit 
of  so  doing.  A  wise,  effective,  and 
peaceable  way  (2  Tim.  3 : 5 ;  2  John  10), 

18.  For  introduces  a  confirmation  of 
the  preceding  exhortation  by  giving 
three  characteristics  of  these  false  teach- 
ers: they  do  not  serve  our  Lord 
Christ  (omit  Jesus,  according  to  the 
best  text);  they  serve  their  own 
lower  appetites  and  their  selfish  in- 
dulgences ;  and  by  their  good  words 
and  fair  speeches,  by  kind  lan- 
guage, affecting  goodness  and  piety, 
and  plausible  words,  to  make  their 
teaching  appear  reasonable,  they 
deceive  the  hearts  of  the  sim- 
ple, the  innocent  and  the  guileless, 
who  are  distrusting  no  one,  and  them- 
selves unconscious  of  any  bad  inten- 
tions. 

19.  Paul  feels  that  he  can  exhort  his 
Roman  brethren  with  full  confidence 
that  they  would  act  accordingly.  For 
your  ohedience  is  —  has  —  come 
abroad  unto  all  men.  This  was 
obedience  to  Christ  and  to  the  teachings 
of  the  gospel  (1 : 5, 8).  I  am  glad,  or 
rejoice,  therefore  on  your  behalf, 
or  upon  you,  as  the  foundation  of  my 
rejoicing.  But  although  I  know  of 
your  obedience  and  rejoice  over  you, 
I  would  have  you  Avise  unto  that 
which  is  good,  in  respect  to  it,  and 
simple,  or  guileless  as  to  that  tvhich  is 
evil,  being  untainted  and  having  noth- 
ing to  do  with  it.  He  thus  very  deli- 
cately explains  his  words  of  caution 
and  warning.  This  looks  as  if  he  was 
warning  them  against  false  teachings 


184 


ROMANS 


[Ch.  XVI. 


J  the  God  of  peace » shall  bruise  Satau 
under  your  feet  shortly. 

» The  grace  of  our  Lord  Jesus  Christ 
be  with  you.    Amen. 

21  bximotheus  my  workfellow,  and 
« Lucius,  and  ^Jason,  and  eSosipater, 
my  kinsmen,  salute  you. 

22  I  Tertius,  who  wrote  this  epistle,  sa- 
lute you  in  the  Lord. 

23  'Gains  mine  host,  and  of  the  whole 
church,  saluteth  you.  sErastus  the 
chamberlain  of  the  city  saluteth  you, 
and  Quartus  a  brother. 


20  that  which  is  evil.  And  the  God  of 
peace  will  bruise  Satan  under  your  feet 
speedily.  The  grace  of  our  Lord  Jesus 
Christ  be  with  you. 

21  Timothy,  my  fellow-worker,  salutes 
you,  and  Lucius,  and  Jason,  and  Sosi- 

22  pater,  my  kinsmen.  I,  Tertius,  who 
write  the  letter,  salute  you  in  the  Lord. 

23  Gains  my  host,  and  of  the  whole 
church,  salutes  you.  Erastus  the  treas- 
urer of  the  city  salutes  you.  And 
Quartus  the  brother. 


y  15  :  53.     z  Gen.  3  :  15.    a  2  Cor.  13  :  1^;  Phil.  4  :  23  ;  Rev.  22  :  21.     h  See  refs.  Acts  16  :  1.    c  Acts  13  :  1. 
d  Acts  17  :  5.  e  Acts  20  :  4,  Sopater.         / 1  Cor.  1  :  14  ;  3  John  1-6.  g  See  refs.  Acts  19  :  22. 


with  which  they  had  not  come  into 
actual  conflict. 

20.  Paul's  exhortation  and  expres- 
sion of  confidence  is  followed  by  an 
assurance  of  their  safety  and  victory. 
And  the  God  of  peace  (see  on  is  :  33), 
the  very  opposite  of  divisions  and  occa- 
sions of  stumblings  (ver.  17),  shall 
bruise,  or  trample,  as  a  conqueror, 
Satan  under  your  feet,  with  refer- 
ence to  the  first  promise  of  a  Saviour 
( Gen.  3:15).  Sataii  is  the  great  aclversa  ry 
of  Christ  and  his  people,  the  author  of 
error  and    strife.     Shortly  —  quickly 

(Luke  18  :  8  ;  Rev.  22  :  6) .      The  God  of  peaCC 

will  give  you  speedily  a  complete  vic- 
tory over  these  that  trouble  you.  (Comp. 
13 :  11, 12.)  In  the  meantime  the  grace 
of  our  Lord  Jesus  Christ  be  with 
you,  in  and  for  the  strife.  Amen — 
not  found  in  the  best  manuscripts,  and 
should  be  omitted.  Again  Paul  ap- 
pears to  end  his  letter,  but  he  adds 
salutations  from  his  companions  in 
Corinth  and  a  doxology.  But  this  was 
often  Paul's  manner  (Phii.  4  :  20, 24 ;  2  Thess. 

3  :  16,  18 ;  1  Tim.  6  :  16,  21  ;  2  Tim.  4  :  18,  22) . 

21.  Timotheus,    or,    Timothy    (a 

Greek  name,  honor  of  God),  my  fel- 
low-worker, as  an  evangelist  and 
fellow-missionary  ( Acts  le  :  1-3 ;  is :  5 ;  20 :  4 ; 
Phil.  2: 19-22).  His  name  appears  in  all 
of  Paul's  Epistles  and  to  the  Hebrews, 
except  Ephesians  and  Titus.  Lucius 
(a  Latin  name,  luminous),  not  the  same 
name  as  Luke,  possil)ly  the  prophet  and 
teacher  in  the  church  at  Antioch  (Acts 

13  :  1,  on  which  .sec  note).      JaSOU  (a   Greek 

name,  he  that  cures),  possibly  the  host 
of  Paul  at  Thes.salonica  (Actsn  :5, 6). 
And  Sosipater  (a  Greek  name,  saver 
of  a  father) ,  possibly  the  same  as  Sopa- 
ter of  Berea  (Acts 20:4).  But  thef^e 
names  were  common,  and  the  three  are 


styled   by    Paul    my    kinsmen,    or 

relatives.  Doubtless  all  of  these  men- 
tioned in  this  verse  were  known  to 
many  in  Rome.     Compare  on  ver.  16. 

22.  I  Tertius  (Latin  imme,  third), 
Avho  wrote  this  epistle,  as  Paul's 
amanuensis,  salute  you  in  the 
Lord,  as  one  in  union  with  Christ  as  a 
Christian.  He  doubtless  knew  person- 
ally some  of  them  at  Rome.  Paul  may 
have  employed  an  amanuensis  on  ac- 
count of  the  weakness  of  his  eyes  ( Gai. 
4  :  15).  In  his  earlier  Epistles,  at  least, 
it  was  his  custom  to  write  a  few  words 
at  the  close  with  his  own  hand  (2ThLS9. 

3  :  17;  Gal.  6:  11.    See  also  1  Cor.  16  :  21  ;  Col.  4  :  18). 

23.  Gains  (a  Latin  name,  lord,  the 
same  as  Caius),  a  very  common  name. 
There  was  Gains  of  Macedonia  (Acts 
19  :  29),  of  Derbe  (Acts  20 : 4),  and  3  John 
1.  This  one  was  Paul's  host  at  Cor- 
inth and  of  the  whole  church ; 
his  hospitality  was  exercised  toward 
them  all,  his  house  open  to  them  and 
to  all  guests  of  the  church,  and  with- 
out doubt  the  same  Gaius  as  that  of  1 
Cor.  1  :  14.  Erastus  (a  Greek  name, 
beloved),  the  chamberlain,  rather, 
the  treasurer,  of  the  city  of  Corinth. 
This  indicates  where  this  letter  was 
written.  Erastus  must  have  been  of 
some  social  standing  and  political  in- 
fluence. But  few  such  converts  are 
recorded  in  apostolic  history  (Acts  is :  i2; 
17:4,34),  "Not  many  wise  after  the 
flesh,  mighty,  or  noble,"  were  called 
(1  Cor.  1 :  26).  Erastus,  of  Acts  19  :  22,  an 
assistant  of  Paul,  was  probably  another, 
but  perhaps  the  same  as  the  one  men- 
tioned in  2  Tim.  4  :  20.  Quartus 
1  Latin  name,  fourth),  a,  or  rather, 
tl>e,  brother  in  Christ  and  well  known, 
doubtless,  to  some  in  Rome,  either  per- 
sonally   or    by    reputation.    Nothing 


Ch.  XVI.] 


ROMANS 


185 


24  The  grace  of  o\ir  Lord  Jesus  Christ 
be  with  you  all.    Amen. 

25  Now  Jito  him  that  is  of  power  to 
stablish  you  according  to  my  gospel, 
and  the  preaching  of  Jesus  Christ,  >  ac- 
cording to  the  revelation  of  the  mys- 
tery, which  was  kept  secret  since  the 

26  world  began,  but ''now  is  made  mani- 
fest, land  by  the  Scriptures  of  the 
prophets,  ™  according  to  the  command- 
ment of  the  everlasting  God,  made 
known  to  all  nations  ^  for  the  obedience 

27  of  faith— to  "God  only  wise,  be  glory 
through  Jesus  Christ  for  ever.     Amen. 

Written  to  the  Romans  from  Corin- 
thus,  and  sent  by  Phoebe  servant 
of  the  church  at  Cenchrea. 


25  Now  to  him  who  is  able  to  establish 
you,  according  to  my  gospel  and  the 
ipreaching  of  Jesus  Christ,  according 
to  the  revelation  of  the  mystery  kept 

26  in  silence  during  eternal  ages  but  now 
made  manifest,  and  through  prophetic 
Scriptures,  according  to  the  command- 
ment of  the  eternal  God,  made  known 
to  all  nations  for   obedience    to   the 

27  faith,  to  God  only  wise,  through  Jesus 
Christ,  to  whom  be  the  glory  forever. 
Amen. 


h  2  Thes3.  3:3;  Jude  24. 
k  Eph.  1  :  9 ;  2  Tim.  1  :  10 ;  1  Peter  1  :  20. 
?il5  :  18. 


i  Eph.  3  :  3-5,  9  ;  Col.  1  :  26,  27. 
J 1  :  2  ;  3  :  21.  m  Matt.  28  :  19  ;  Acts  13  :  47. 

0  1  Tim.  1  :  17  ;  Jude  25. 


more  is  known  of  him.    Perhaps  both 
he  and  Tertius  (ver.  22)  were  Romans. 

24.  The  grace,  etc.  A  repetition 
of  ver.  20.  It  is  omitted  by  the  oldest 
manuscripts,  but  some  ancient  docu- 
ments omit  ver.  20  and  retain  this  verse. 
It  has  been  suggested  by  Alford  and 
others  that  the  amanuensis  wrote  as 
far  as  this,  and  that  Paul  penned  the 
fer^dd  doxology  that  follows  with  his 
own  hand. 

25.  This  doxology  is  rapturous  and 
sublime;  its  position  at  the  end  of 
the  Epistle  is  natural ;  its  structure 
is  irregular,  indicating  struggling 
thoughts  and  emotions;  its  thought 
and  style  are  Pauline,  (comp.  1  Tim. 
6:15,16.).  It  is  a  brief  and  beautiful 
summary  of  the  essential  teachings  of 
the  Epistle,  and  a  general  ascription  of 
praise  for  the  redemption  detailed 
therein.  Jude's  (ver.  24,  25)  doxology 
may  be  an  imitation  of  this.  Now  to 
him  that  is  of  power,  or  icho  is  able, 
to  stablish  you,  amid  oppositions 
and  erroneous  doctrines  (6  :  i;  9  :  14, l9; 
l4 :  i;  16: 17)^  according  to  my  gos- 
pel, which  I  preach  (see  on  2  :i6),  and 
the  preaching  of  Jesus  Christ, 
the  great  theme  of  gospel  preaching 
and  the  only  ground  and  hope  of  salva- 
tion, which  gospel  and  preaching  are 
according  to  the  revelation  of  the 
mystery — salvation  by  faith  to  Jew 
and  Gentile  alike,  as  brought  out  in 
this  Epistle  (comp.  Eph.  3 : 3-9),  which 
was  kept  secret  since  the  w^orld 
began,  or  during  eternal  ages.  Paul 
had    received    his    commission    from 


Christ  and  had  been  taught  by  revela- 
tion ( Gal.  1 : 1, 11, 12).  The  divine  mani- 
festation of  salvation  in  the  cross  of 
Christ  and  its  proclamation  to  all  na- 
tions were  new.  The  incarnation  and 
its  results  formed  new.  manifestations 
of  Divine  wisdom  and  love,  even  to 

angels  (Eph.  3  :  lO;  1  Peter  1  :  12). 

26.  The  sentence  continues.  But 
now  is  made  manifest,  or  made 
plain,  this  mystery  now  made  plain  to 
the  saints  (coi.  i :  26),  and  by  means  of, 
or  through,  the  Scriptures  of  the 
prophets  —  the  prophetic  writings 
which  foretold  Christ  and  contained 
the  germs  of  the  gospel.  Wherever  the 
apostle  went  he  took  as  his  text  the 
Old  Testament  Scriptures  ( Acts  13 :  17  ff. ; 
26:22,23).  Accordiug  to  the  com- 
mandment of  the  everlasting, 
rather,  the  eternal,  God,  whose  will  is 
that  the  gospel  should  be  preached  to 
every  creature  (Matt.  28:i9;  Mark  I6: 15), 
and  who  commands  all  to  repent  (Acts 
17 :  30) .  And  this  glorious  mystery,  this 
secret  counsel  of  God,  the  dying  and 
risen  Christ,  "the  end  of  the  law  for 
righteousness  to  every  one  that  believ- 
eth"  (10:4),  is  made  known  to  all 
nations,  especially  the  Gentiles,  for 
the  purpose  of  producing  and  obtaining 
obedience  to  the  faith  and  which 

accompanies  faith.      (  see  note  on  1 : 5.) 

27,  To  God  only  wise,  who  is 

absolutely  the  only  wise  Being,  and 
whose  supreme  wisdom  to  man  is  re- 
vealed in  the  gospel  through  Jesus 
Christ,  the  Mediator  and  channel  of 
our  thanks  and  praise.    This  is"  con- 


186 


ROMANS 


[Ch.  XVI. 


nected  with  the  beginning  of  ver.  25, 
thus:  "Now  to  him  who  is  able,"  etc. 
.  .  "to  God  only  wise,  through  Jesus 
Christ,"  etc.  Be  glory,  rather,  to 
whom — that  is,  to  God — he  the  glory, 
which  belongs  to  him,  which  is  mani- 
fested in  the  gospel,  and  in  the  salvation 
of  men,  and  which  will  be  his  for 
ever.    Amen — so  it  is  and  so  let  it  be. 

(  See  on  1  :  25. ) 

The  subscription.  This  does  not 
belong  to  the  Epistle,  but  is  no  doubt 
true  to  fact.  The  subscriptions  to 
Paul's  Epistles  are  of  later  date  and 
are  said  to  have  been  the  work  of 
Euthalius,  a  bishop  of  the  fifth  cen- 
tury. They  are  of  no  historical  au- 
thority, and  some  of  them  are  incon- 
sistent with  the  contents  of  the  Epis- 
tles. 

Practical  Remarks. 

1.  The  only  female  oflBce  in  the  church 
mentioned  in  the  New  Testament  is  that 
of  deaconess.  Woman  Is  spoken  of  as  a 
"helper"  and  a  "fellow-worker,"  but 
her  official  work  in  the  church  is  diaconal 
rather  than  ministerial  (ver.  1,  3,  6, 12). 

2.  We  should  appreciate,  welcome,  and 
utilize  the  influence  and  ability  of  Chris- 
tian women  in  church  and  Christian  work 
(ver.  2) . 

3.  Christian  women  may  be  largely  use- 
ful in  Sunday-school,  family,  and  private 
instruction.  Priscilla,  in  connection  with 
her  husband,  instructed  Apollos  (ver.  3; 
Acts  18:  26;  2  Tim.  1  :  4,  5). 

4.  We,  as  individuals,  and  all  the 
churches  of  God,  have  reasons  for  thank- 
fulness for  the  martyrs  of  the  past,  and 
the  dangers  and  sufferings  of  those 
through  whom  the  gospel  is  enjoyed  by 
us  (ver.  4;  Rev.  7: 13,  14). 

.5.  Our  love  to  Christ  and  for  our  breth- 
ren should  make  us  willing  to  imperil  our 
lives  for  his  sake  and  in  their  behalf 
(ver.  4;  1  John  3  :  16). 

6.  Neither  numbers  nor  a  house  of  wor- 
ship are  essential  to  constitute  a  church. 
It  may  be  small  and  meet  in  a  private 
dwelling,  yet  be  efficient  (ver.  5,  14,  15). 

7.  Both  individual  and  family  religion 
should  be  cultivated.  The  Christian's 
home  sliould  be  consecrated  to  Christ  as 
much  as  if  there  were  a  church  at  his 
hoiLse  (ver.  .5,  10,  11,  14,  1.5). 

8.  From  this  list  of  names    we    learn 


much  of  Paul's  personal  and  private  life. 
His  social  regard,  his  Christian  affection, 
and  his  influence  over  others.  Twenty- 
six  salutations  to  persons  in  a  church  he 
had  never  visited  (ver.  3-16). 

9.  Whatever  criticisms  have  been  made 
upon  Paul's  views  of  women  elsewhere, 
we  learn  from  this  chapter  his  high  esti- 
mate of  Christian  womanhood  (ver.  3,  6, 
12;  2  Tim.  1:4,  5). 

10.  True  religion  does  not  ignore  nor 
lessen  natural  affection,  but  rather  en- 
nobles, purifies,  and  utilizes  it  for  God 
(ver.  7,  11). 

11.  Fellow-suffering  and  fellow-work, 
especially  for  Christ,  tend  to  endear  us  to 
one  another  and  to  tighten  the  bonds  of 
love  (ver.  3,  7;  Col.  4  :  10). 

12.  True  religion  binds  the  hearts  of 
those  who  embrace  it  together  as  one 
family  in  tender  ties  and  mutual  in- 
terests (ver.  13 ;  Matt.  12  :  47-50 ;  John  19 : 
26,  27). 

13.  The  undying  memory  of  so  many 
mentioned  by  Paul  is  a  type  of  the  eter- 
nal blessing  of  those  whose  names  are 
written  in  the  Lamb's  book  of  life  (ver. 
3-16). 

14.  In  the  Apostle  Paul  we  have  a  strik- 
ing example  of  a  personal  and  individual 
worker.  He  lived  in  touch  with  men, 
knew  them  by  name,  cared,  watched 
over,  and  prayed  for  them  (ver.  1-16 ; 
Acts  17:  17;  18  :  5-11,  etc.). 

15.  We  catch  glimpses  of  the  early  con- 
stitution of  the  Christian  churches. 
Their  government  was  simple  and  con- 
gregational. There  was  no  sign  of  a  hier- 
archy at  Rome  in  Paul's  day  (ver.  1-16). 

16.  Peter  could  not  have  been  at  Rome 
when  Paul  sent  this  Epistle.  His  name 
does  not  appear  among  the  salutations. 
Paul  surely  would  have  greeted  him  had 
he  been  there  (ver.  1-16). 

17.  Christian  customs  may  change 
while  the  reality  remains.  We  may  not 
give  the  "kiss  of  peace"  or  the  "holy 
kiss,"  but  the  underlying  affection  should 
find  expression  in  forms  consistent  with 
the  usages  of  our  times  (ver.  16). 

18.  Those  who  attempt  to  make  divi- 
sions in  churches  and  cause  offenses  to 
brethren  are  commonly  actuated  by  some 
evil  or  ambitious  motive  (ver.  17,  18- 
Acts  15  :  1-24 ;  1  Cor.  3:3;  Gal.  5  :  19,  20). 


Ch.  XVI.] 


ROMANS 


187 


19.  False  teachers  in  the  church  are 
generally  selfish,  plausible,  and  deceit- 
ful (ver.  18,  19). 

20.  The  best  course  with  false  teachers 
and  false  doctrines  is  to  have  nothing  to 
do  with  them  (ver.  17, 18 ;  2  John  10). 

21.  Obedience  to  Christ  is  an  evidence 
of  love  and  of  a  true  faith  (ver.  19,  26). 

22.  God  is  the  author  of  peace  and  the 
gospel— a  dispensation  of  peace  (ver.  19, 
20;  Matt.  10:  16). 

23.  Satan  is  the  author  of  error  and 
confusion,  but  he  is  a  conquered  foe 
and  cannot  prevail   against  those  who 


contend  in  God's  strength  (ver.  20 ;  Matt. 
16  :  18). 

24.  The  gospel  and  the  preaching  of 
Jesus  Christ  is  the  stability  of  Christians 
and  of  churches  (ver.  25 ;  Heb.  1:1-3; 
Isa.  33  :  6;  1  Tim.  3  :  15,  16). 

25.  The  gospel  brings  to  us  the  mystery 
of  godliness  which  God  has  revealed  for 
our  faith  and  obedience ;  it  should  be 
preached  to  all  nations  (ver.  26 ;  1  Tim. 
3  :  16;  Eph.  6  :  19). 

26.  Our  approach  to  God,  whether  in 
prayer  or  praise,  should  be  through  Jesus 
Christ  (ver.  27;  11 :  33-36). 


PAUL'S  GOSPEL  AND  JOHN'S. 


There  is  a  tendency  among  some  to 
magnify  the  differences  between  Paul 
and  John,  and  even  to  represent  the 
teachings  of  these  two  apostles  as  an- 
tagonistic. Both,  however,  were  taught 
by  the  Lord  (Gai.  i :  i,  12 ;  i  John  1 : 1, 3),  and 
both  were  guided  by  the  Spirit.  On  the 
divine  side  they  were  chosen  to  repre- 
sent and  enforce  respectively  certain 
special  doctrines  of  the  great  system  of 
gospel  truth.  On  the  human  side  their 
differences  may  be  traced  first  to  their 
different  mental  endowments  and  men- 
tal conceptions.  John  centers  on  fewer 
points,  and  conceives  of  truth  more 
absolutely.  Paul  is'  more  systematic, 
and  conceives  of  truth  more  in  its  rela- 
tion to  other  truths. 

But  secondly,  their  writings  were 
largely  called  forth  by  heretical  teach- 
ings which  led  to  the  discussion  of  cer- 
tain doctrines,  and  affected  the  manner 
of  their  presentation.  Thus  the  Ju- 
daizers  and  legalists  led  Paul  to  treat 
of  the  great  doctrine  of  justification  by 
faith.  Disorders  in  the  church  at  Cor- 
inth led  to  his  discussion  of  church 
order,  the  gifts  of  the  Spirit,  and  the 
doctrine  of  the  resurrection.  The  teach- 
ing of  a  false  philosophy  and  Oriental 
mysticism  occasioned  the  Epistles  of  his 
imprisonment,  and  led  to  a  fuller  ex- 
hibition of  the  majesty  and  glory  of 
Christ,  and  of  the  church  as  the  body 
of  Christ.  So  also  of  John.  Some  who 
ignored  the  humanity  of  Christ,  and 
others  his  divinity,  and  still  others  who 


would  allow  sinful  indulgence  and  im- 
morality, led  John  to  dwell  upon  Christ 
as  the  Word,  God  manifest  in  the  flesh, 
and  to  insist  on  fellowship  with  God 
and  consequent  purity  of  heart  and  life. 
Paul's  later  Epistles  are  connecting 
links  with  those  of  John. 

Paul  emphasizes  faith,  and  John  love, 
but  the  former  held  love  to  be  the  great- 
est of  graces,  and  the  latter  shows  his 
high  estimate  of  faith  by  its  frequent 
mention.  Paul,  while  presenting  the 
incarnation  and  the  humiliation  of 
Christ,  makes  prominent  the  resurrec- 
tion, and  views  Christ  as  the  exalted 
and  living  Saviour.  John  views  them 
as  the  eternal  word,  incarnated,  and 
now  glorified  through  death  and  the 
resurrection.  Paul  dwells  upon  the 
atoning  death  of  Christ;  John,  upon 
Christ  as  the  Lamb  of  God,  who  is  a 
propitiation  for  our  sins.  Both  Paul 
and  John  divide  the  human  race  into 
tAvo  classes,  the  righteous  and  the 
wicked.  Both  \aew  the  Fatherhood  of 
God,  as  related  to  Christ  and  believers. 
Both  teach  the  divine  dignity  of  Christ, 
as  the  Son  of  God,  the  God-man ;  the 
importance  and  work  of  the  Holy 
Spirit,  the  new  birth,  and  eternal  life. 
There  appears  no  contradiction  between 
the  two,  John  is  the  complement  of 
Paul.  His  writings  are  the  culmina- 
tion of  the  divine  revelation  regarding 
salvation  to  man.  Without  either  Paul 
or  John  revelation  would  be  incom- 
plete. 


PAUL'S  FIRST  EPISTLE  TO  THE  CORINTHIANS 


Sahdation  and  thanksgiving. 

1  PAUL,  a  called  to  be  an  apostle  of 
Jesus  Christ  ^  through  the  will  of  God, 
2  and  "  Sosthenes,  our  brother,  unto  <*  the 
church  of  God  which  is  at  Corinth,  ^to 
them  that  are  sanctified  in  Christ  Jesus, 
^called  to  be  saints,  with  all  that  in 
every  place  scall  upon  the  name  of 


1  PAUL,  called  to  be  an  apostle  of 
Jesus  Christ  through  the  will  of  God, 
2  and  Sosthenes  our  brother,  to  the 
church  of  God  which  is  in  Corinth, 
those  who  are  sanctified  in  Christ 
Jesus,  called  to  be  saints,  with  all  that 
call  on  the  name  of  our  Lord  Jesus 


a  Rom.  1:1;  Gal.  1:1.  b  Eph.  1:1;  Col.  1:1.  c  Acts  18  :  17. 

e  Ver.  30  ;  6  :  9-11 ;  John  17  :  19  ;  Jude  1.  /  Rom.  1  :  7  ;  2  Tim.  1  :  9. 


d  Acts  18  :  8-11. 
g  Acts  9  :  14,  21. 


Title.  In  the  earliest  manuscripts  it 
is  simply  First  to  the  Corinthians. 
The  fuller  title,  added  later,  is  a  truth- 
ful designation  and  an  abbreviation  of 
the  first  two  verses  of  the  Epistle. 

CHAPTER  I. 

Paul  begins  with,  an  introduction 
(ver.  1-9)  and  proceeds  at  once  to  notice 
the  party  spirit  existing  in  the  church 
at  Corinth,  which  he  endeavors  to  cor- 
rect (ver.  10-31). 

1-9.  Introduction.  As  a  commis- 
sioned apostle  Paul  salutes  the  church 
at  Corinth,  and  expresses  his  thanksgiv- 
ing for  the  mercies  given  them,  and 
his  hope  for  their  steadfastness  unto  the 
end. 

1.  Paul  called  to  be  an  apostle, 
rather,  a  called  apostle.  See  note  on 
Rom.  1  :  1.  Paul  emphasizes  his  high 
and  divine  call  in  view  of  the  fact  that 
there  were  those  who  disputed  it 
(9:1-12).  In  the  two  Epistles  to  the 
Thessalonians,  before  opposition  to  his 
apostleship  became  prominent,  this 
clause  is  not  found,  but  the  Epistles 
written  after  generally  begin  in  a 
manner  similar  to  this  (Rom.  i :  i;  2  Cor. 
2:1,  etc.).  He  was  called  not  through 
the  will  of  man,  but  through  the 
will  of  God.  Notice  how  this  thought 
is  variously  expressed  in  Gal.  1  :  1 ;  1 
Tim.  1  :  1 ;  2  Tim.  1:2;  Titus  1  :  1. 
His  opposers  might  say  that  he  was  not 
called,  as  the  Twelve  were,  by  Christ 
himself;  but  it  is  such  a  call  he  claims 


(Acts  26  :  16-18;  Gal.  1  :  1,  12).       He  aSSOCiatCS 

with     himself   Sosthenes     our 

brother,  one  of  the  Christian  brother- 
hood. Concerning  him  we  know  noth- 
ing further.  He  appears  to  have  been 
well  known  in  Corinth.  He  may  have 
been  the  ruler  of  the  synagogue  men- 
tioned in  Acts  18  :  17,  who  had  become 
a  convert  and  perhaps  a  minister.  He 
could  second  what  Paul  writes.  Paul 
very  likely  employed  him  as  his  aman- 
uensis. 

2.  Unto  the  church  of  God,  be- 
longing to  God  (Acts  20  :  28) ;  not  to  any 
party  or  human  leader.  At  Corinth. 
See  introduction,  p.  xv.  The  local 
church  embraced  all  the  professed  be- 
lievers at  Corinth,  though,  doubtless, 
being  unable  to  meet  in  one  place,  they 
had  several  meeting- places.  The  church 
consisted  of  converted  people,  them 
that  are  sanctified,  consecrated  and 
expiated  for,  in  Christ  Jesus — in 
union  with  him  and  by  means  of  the 
atonement  he  had  made.  Called  to  be 
saints — divinely  called.  See  note  on 
Rom.  1:7.  As  Paul  was  a  called  apos- 
tle (ver.  i),  so  they  were  called  saiiits. 
The  word  church  means  called  out,  and 
a  church  appropriately  consists  of 
saints  called  out  from  the  world  and 
consecrated  to  a  life  of  holiness.  The 
term  saint  is  usually  applied  in  the 
New  Testament  to  believers  and  pop- 
ularly applied  to  all  professed  be- 
lievers. With  all  that  call,  etc.; 
equivalent  to.  As  are  all  who  call  upon 

189 


190 


I.  CORl>s' 


Jesus  Christ  our  Lord,  •»  both  theirs  and 

3  ours :  *  Grace  be  unto  you,  and  peace, 
from  God  our  Father,  and  from  tlie 
Lord  Jesus  Christ. 

4  k  I  thank  my  God  always  on  your  be- 
half, for  the  grace  of   God   which  is 

5  given  you  by  Jesus  Christ ;  that  in 
every  thing  ye  are  enriched  by  him, 
>in  a'll  utterance,  and  inaW  knowledge  ; 

6  even  as  ■"  the  testimony  of  Christ  was 

7  confirmed  in  you :  so  that  °  ye  come  be- 
hind in  no  gift ;  <>  waiting  for  the  com- 
ing  [revelation?]   of   our  Lord  Jesus 


ANS 


[Ch.  I. 


Jhrist  in  every  place,  theirs  and  ours : 

3  Grace  to  you,  and  peace,  from    God 
our  Father,  and  the  Lord  Jesus  Christ. 

4  I  thank  my  God  always  on  your  be- 
half, for  the  grace  of  G<ki  which  was 

5  given  you    in    Christ  Jesus ;    that  in 
everything  ye  were  made  rich  in  him, 

6  in  all  speech  and  all  knowledge ;  even 
as  the  testimony  of    Christ  was  con- 

7  firmed  in  you ;   so  that  ye  fall  short 
in  no  gift,  waiting  for  the'revelation  of 


h  Rom.  10  :  12  ;  Eph.  4:5.        »  Rom.  1:7;  Eph.  1:2.        k  Rom.  1:8.         J  12  :  8,  10 ;  Rom.  15  :  4 ;  2  Cor.  8  :  7. 

TO  2  :  1,  2  ;  Mark  16  :  20.        »»  2  Cor.  12  :  13.        o  Phil.  3  :  20 ;  Titus  2  :  13  ;  Heb.  10  :  36,  37. 

p  Luke  17  :  30 ;  Col.  3  :  4. 


the  name,  etc.  Sanctification  and  saint- 
ship  are  extended  to  all  believers. 
They  were  sanctified  and  called  to  be 
saints  with  the  discipleship  in  every 
place.  The  calling  upon  the  name 
of  Jesus  Christ  indicates  the  gen- 
eral practice  of  praying  to  Christ.    (Comp. 

Acts  7  :  59  ;    9  :  14 ;    Rom.  10  :  13.  )        The    WOrds 

in  every  place,  in  the  best  text  fol- 
low our  Lord  Jesus  Christ.  Both 
theirs  and  ours.  Ours  refers  to  Paul 
and  the  Corinthians;  theirs  to  all 
others.  Some  would  refer  it  to  place — 
their  locality  and  ours.  But  it  seems 
better  to  refer  it  to  Christ — their  Lord 
and  ours.  He  is  Lord  of  all  believers, 
not  of  any  party. 

3.  Grace  be  unto  you,  etc.  The 
same  as  in  Rom.  1  :  7,  on  which  see 
note.  Peace  of  God  in  the  soul 
would  naturally  lead  to  peace  among 
themselves.  Its  mention  seems  sig- 
nificant in  view  of  their  party  strifes. 
This  ends  the  salutation. 

4.  In  this  and  the  three  verses  that 
follow  Paul  expresses  his  thanksgiving 
in  their  behalf.  I  thank  my  God; 
the  same  in  Rora.  1  :  8,  on  which  see 
note.  Paul  commonly  began  his  Epis- 
tles with  thanksgiving  (  Phil.  i :  3  ;  Col.  l  :  3  ; 
1  Thess.  1  :  2  ;    2  Thess.  1:3).      SometimeS    he 

says,  "  Blessed  be  God  "  (2  Cor.  1 : 3;  Eph. 
1:3).  Always  on  your  behalf. 
There  were  many  tilings  in  general 
among  the  Corinthians  which  were  the 
source  of  con.stant  thankfulness,  not- 
withstanding their  party  strifes  and 
imperfections.  For  the  grace,  or 
favor,  of  Ciod  which  is,  rather,  ?w.s, 
given  you  in  Christ  Jesus,  l)y  vir- 
tue of  your  union  with  him.  The 
effect  of  this  grace  is  described  in  tlie 
next  verse.        Grace    is    properly    in 


God  :  the  gifts  of  grace  in  us,  given  by 
that  grace  "  (Alford).  It  is  deserv- 
ing of  special  notice  that  notwith- 
standing his  severe  censures  in  both  of 
his  Epistles  to  the  Corinthians,  Paul 
bestows  on  them  so  much  praise.  But 
this  praise  was  largely  confined  to 
gifts,  such  as  knowledge  and  wisdom, 
which  could  be  enjoyed  by  many 
notwithstanding  the  low  morality  of 
some  of  the  church.  It  was  also  the 
manner  of  the  apostle  to  begin  his 
Epistles  with  words  of  commendation. 
That  to  the  Galatians  is  the  only  ex- 
ception. 

5.  That,  as  a  result  of  divine  grace, 
in  everything,  pertaining  to  your 
Christian  life,  ye  are,  rather,  were,  at 
your  conversion  and  baptism  enriched 
by,  rather,  in,  him,  in  union  with 
Christ  and  by  means  of  that  union, 
in  all  utterance,  or  speech,  preach- 
ing, prophesying,  and  speaking  with 
tongues  (14:26),  and  in  all  knowl- 
edge, the  apprehension  of  truth,  the 
discerning  of  spirits,  and  the  under- 
standing and  interpretation  of  tongues. 

6.  Even  as  the  testimony  of— 
concerning  —  Christ,  tli rough  the 
preaching  of  the  gospel  by  Paul  and 
his  associates,  Avas  confirmed  in 
you,  taking  deep  root  and  firmly  fixed 
in  your  souls. 

7.  Tlie  result  of  being  well  grounded 
in  the  history  and  doctrine  of  Christ. 
So  that  ye  come  behind,  ox  fall 
short,  in  no  gift,  in  no  spiritual  gift, 
ordinary  and  miraculous  (ver.  5;2Cor. 
8:7).  Waiting,  with  believing  and 
hopeful  expectation,  for  the  coming, 
rattier,  the  revelation,  of  our  Lord 
Jesus  Christ,  when  he  will  be  re- 
vealed at  his  second  coming  (2  Thess.  1 : 7; 


Ch.  I.] 


I.  CORII^THIANS 


191 


8  Christ :  i  who  shall  also  confirm  you 
unto  the  end,  >■  that  ye  may  he  blameless 
in  the  day  of  our  Lord  Jesus  Christ. 

9  3  God  is  faithful,  by  whom  ye  were 
called  unto  » the  fellowship  of  his  Son 
Jesus  Christ  our  Lord. 

The  dissensions  at  Corinth  described 
and  rebuked. 

10  Now  I  beseech  you,  brethren,  by  the 
name  of  our  Lord  Jesus  Christ,  >ithat 
ye  all  speak  the  same  thing,  and  that 
there  be  no  divisions  among  you  ;  but 


8  our  Lord  Jesus  Christ ;  who  will  also 
confirm  you  unto  the  end,  unaccused 
in  the  day  of  our  Lord  Jesus  Christ. 

9  God  is  faithful,  through  whom  ye  were 
called  into  the  fellowship  of  his  Son, 
Jesus  Christ  our  Lord 

10  But  I  beseech  you,  brethren,  through 
the  name  of  our  Lord  Jesus  Christ, 
that  ye  all  speak  the  same  thing,  and 
that  there  be  no  divisions  among  you ; 


q  Phil.  1  :  6 ;  1  Thess.  3  :  13  ;  Jude  24,  25.  r  Col.  1  :  22  ;  1  Thess.  5  ;  23  ;  2  Peter  3  :  14. 

s  10  :  13 ;  2  Thess.  3:3;  Heb.  10  :  23.  t  John  15  :  1-9 ;  Gal.  2  :  20  ;  Phil.  3  :  10  ;  1  Peter  4  :  13 ;  1  John  1  :  3. 

M  Rom.  12  :  16 ;  2  Cor.  13  :  11. 


1  Peter  1:7;     Titus  2  :  13;    2  Tim.  4  :  8).      The 

early  Christians  were  looking  for  the 
speedy  return  of  their  Lord  (i  Thess.  4: 

13-18;  Phil.  3  :  20,  etc.). 

8.  In  this  and  the  verse  following 
Paul  expresses  his  confidence  in  their 
continued  steadfastness  and  final  salva- 
tion. Who  ivill  also  confirm  you 
unto  the  end.  As  Christ  in  his 
doctrines  and  life  was  deeply  and 
firmly  grounded  in  their  convictions, 
so  would  he  also  deeply  fix  and  estab- 
lish them  unto  the  end.  Many  make 
%vho  refer  to  God  (vcr.  4)^  but  that  is  too 
remote ;  it  naturally  refers  to  Christ, 
who  fills  the  thoughts  of  Paul.  In  the 
first  nine  verses  he  repeats  the  name  of 
Christ  nine  times.  It  is  entirely  un- 
necessary to  refer  it  to  God,  "either  on 
account  of  the  Lord  Jesus  Christ  at  the 
end  of  this  verse,  or  of  God  is  faithful 
immediately  following;  for  what  is 
here  asserted  of  God,  the  calling  into 
the  felloivshix>  of  Jesus  Christ,  is  at  the 
same  time  a  calling  to  being  confirmed 
through  Christ,  which  can  take  place 
only  in  the  fellowship  of  Christ" 
(Winer,  "N.  T.  Grammar").  Unto 
the  end — not  merely  to  the  end  of 
life,  but  of  this  dispensation,  unto  the 
second  coming  of  Christ.  Blame- 
less, unaccused,  free  from  reproach 
and  sanctified  unto  holiness,  in  the 
day  of  our  Lord  Jesus  Christ, 
when  he  shall  come  to  judgment  (coi.  i : 

28;  Matt.  25  :  31  ff.). 

9.  The  ground  of  this  confidence 
respecting  the  saints  at  Corinth — the 
faithfulness  of  God.  God  is  faith- 
ful in  performing  all  that  the  calling 

of  his  people  includes  ( lO  :  13  ;  l  Thess.  5  :  24  ; 

2  Thess.  3:3),     By    whom    ye    were 

called  ;  implying  promises  and  bless- 


ing of  grace  and  salvation.  Unto, 
rather,  into,  the  fellowship,  or  par- 
ticipation. This  word  is  variously  ren- 
dered communion    (10:16)^    fellowship 

(Gal.  2:9),  distriblltiou   (2  Cor.  9  :  13).      Its 

usual  meaning  appears  to  be  a  sharing 
together,  a  joint  participatio7i  of  any- 
thing. See  on  Rom.  15  :  26.  It  here 
refers  to  fellowship  or  participation  in 
the  blessings  and  dignity  of  Christ  as 
the  Son  of  God,  joint-heirs  with  Christ 
(Rom.  8 :  17),  no  longer  servants,  but  sons 
of  God  (Gal.  4:7),  to  be  glorified  with 

him  (  Rom.  8  :  21,  30  ;  2  Thess.  2  :  14  ;  2  Tim.  2  :  12 ; 
1  John  3:2). 

1  :  10-4  :  21.  Paul  notices  the 
paety  spieit  and  divisions  in  the 
COEINTHIAN  chuech;  defends  his 
method  of  teaching  and  the  gospel  he 
preached,  and  makes  a  pointed  and 
affectionate  application. 

10-12.  Enteeats  them  to  lay 
aside    all     divisions.     exhoets 

them  TO  UNITY. 

10.  Now,  rather,  ^«^,  in  contrast  to 
the  things  he  had  just  commended,  I 
beseech  you,  brethren — earnestness 
and  tenderness  united — by  the  name 
of  our  Lord  Jesus  Christ,  by  all 
that  great  and  holy  name  implies,  their 
Lord  and  Master  and  his,  in  whom  they 
were  one,  and  from  whom  came  love 
and  peace.  Notice  how  emphatic  he 
had  made  this  name  by  frequent  repe- 
tition— the  tenth  time  since  he  began 
this  Epistle.  That  ye  all  speak  the 
same  thin§; — that  you  agree  in  your 
utterances,  for  you  are  speaking  differ- 
ent things  (ver.  12),  and  that  there  be 
no  divisions,  or  schisms,  literally 
rents,  internal  dissensions,  arising  from 
party  spirit  among  you.  But  that 
ye  be  perfectly  joined  together — 


192 


I.  CORINTHIANS 


[Ch.  I. 


that    ye  be   perfectly  joined  together  ] 
in  the  same  mind  and  in  the  same 

11  judgment.  For  it  hath  been  declared 
unto  me  of  you,  my  brethren,  by  them 
which  are  of  the  house  of    Chloe,  that 

12  there  are  contentions  among  you.  Now 
this  I  say,  "  that  every  one  of  you  saith, 
I  am  of  "Paul ;  and  I'of  "  Apo'llos  ;  and 
I  of  *  Cephas  ;  and  I  of  Christ. 

13  Is  Christ  divided  ?  Was  Paul  cruci- 
fied for  you  ?    Or  were  ye  baptized  in 


but  that  ye  be  made  complete  in  the 
same  mind,  and  in    the    same  judg- 

11  ment.  For  it  has  been  made  manifest 
to  me  concerning  you,  my  brethren, 
by  tliose  of  the  house  of  Chloe,  that 

12  there  are  contentions  among  you.  And 
I  mean  this,  that  each  of  you  says,  I 
am  of  Paul,  and  I  of  Apollos,  and'l  of 

13  Cephas,  and  I  of  Christ.  Is  Christ 
divided  ?  Was  Paul  crucified  for  you  ? 
Or  were  ye  baptized  into  the  name  of 


V  3  :  4-6  ;  4:6. 


w  Acts  18  :  24  ;  19  :  1. 


X  John  1  :  42. 


iitfed  together,  like  that  which  had  been 
broken  or  rent,  and  thus  made  complete 
in  the  same  mind,  perfectly  united 
in  feelings  (Rom.  i5  :  5),  and  in  the 
same  judgment,  in  opi)iions  (t:49). 
He  would  have  them  free  from  all  party 
feelings  and  purposes  and  party  strifes, 
11.  Reason  of  the  preceding  exhorta- 
tion. For  it  hath  been  declared, 
or,  it  ivas  made  knoivn  to  me,  on  a  recent 
occasion.  Again  he  uses  the  endearing 
appellation,  my  brethren.  Paul 
rises  above  kindred,  race,  or  nation. 
Whoever  had  a  spiritual,  personal  in- 
terest in  Christ,  be  he  Jew  or  Gentile^ 
he  was  his  brother  (Mark  3 :  33-35).  Oi 
the  house  of  Chloe  ;  whether  serv- 
ants, children,  or  other  kindred,  we 
are  not  told.  Chloe  must  have  been  a 
woman  well  known  in  Corinth,  but 
whether  a  resident  of  Corinth  or  of 
Ephesus  is  unknown.  That  there 
are  contentions — strifes,  ivrayiglings 
— among  you,  bringing  into  view 
the  evil  character  and  marked  mani- 
festations of  the  divisions  among  them 
(ver.  10). 

12..  Now  this  I  say,  what  I  mean  is 
this,  that  every  one,  or  each  one  of 
yoiL  is  saying.  Party  spirit,  like  a  con- 
tagion, was  infecting  the  whole  church. 
Saith,  boastingly,  I  am  of  Paul, 
he  is  my  leader.  The  parties  are 
named  historically  as  they  arose  in  the 
church.  Paul  was  the  planter  of  the 
church.  Apollos  came  later  and  watered 
(1  Cor.  3:6).  The  followcrs  of  Paul 
would  represent  the  faith  party,  hold- 
ing to  Paul's  teachings  and  opposing 
Judaizing  tendencies  in  the  cliurch, 
I  of  Apollos,  doubtless  representing 
doctrines  closely  allied  to  those  of 
Paul,  with  a  rhetorical  molding  and 
tinged  with  Alexandrine  philosophy. 
The  frequent  allusions  to  human  learn- 
ing and  wisdom  in  this  and  the  next 
chapters  agree  well  with  the  party  of 


the  learned  Apollos.  Some  regard 
Apollos  as  the  author  of  the  Epistle  to 
the  Hebrews.  See  Acts  18  :  24-28  and 
notes.  Apollos  was  an  Alexandrine 
Jew,  learned,  eloquent,  mighty  in  the 
Scriptures,  and  instructed  more  fully 
by  Aquila  and  Priscilla,  and  on  terms 
of  friendship  with  Paul  (16: 12  and  note; 
Titus  3:  13).  I  of  Cephas,  Aramean 
for  Peter  (John  1:42).  This  probably 
represented  the  Judaizing  and  Pharisaic 
party  which  opposed  Paul  and  ques- 
tioned Paul's  authority  as  an  apostle. 
Peter  had  not  been  at  Corinth,  but 
they  preferred  him  as  the  apostle  of 
the  circumcision  (9  :  5;  Gal.  2 : 7).  I  of 
Christ.  Representing  those  who  dis- 
claimed human  leaders  and  professed 
to  follow  the  sayings  and  teachings  of 
Christ,  but  interpreting  them  to  suit 
themselves  (2  Cor.  10 : 7).  They  very 
likely  claimed  large  liberty,  perhaps 
included  those  of  Sadducean  "tendencies, 
who  questioned  a  future  bodily  resur- 
rection and  held  to  a  rationalized 
Christianity.  They  appear  to  be  re- 
ferred to  as  bitter  opponents  of  the 
apostle  in  2  Cor.  10  :  7 ;  11  :  13,  23,  and 
as  claiming  for  themselves  certain  apos- 
tolic authority.  Their  leaders,  at  least, 
appear  to  have  been  Jews,  wlio  prob- 
ably had  seen  the  Lord  in  the  flesh  (9  :  1 ; 

2  Cor.  11  :  22-25). 

13-17.  Paul  shows  the  absurd- 
ity OF  such  divisions  and  dis- 
claims   THE    leadership    OF     THE 

Christian  system. 

13.  Is  Christ  divided  ?  Some 
translate,  Christ  is  divided.  The  inter- 
rogative form  is  to  be  preferred.  But 
either  way  the  thought  is  monstrous 
and  absurd.  Is  Christ  divided,  into 
whom  the  whole  church  has  been  bap- 
tized (Gal.  3: 27),  and  wliosc  body  the 
church  is  (Eph.  1 :  23)  ?  W  a  s  Pa  u  1 
crucified  for  you?  Did  he  suffer 
for  you  and  become  your  Redeemer, 


Ch.  I.] 


I.  CORINTHIANS 


193 


14  the  name  of  Paul  ?  I  thank  God  that 
I  baptized  none  of  you,  but  yCrispus 

15  and  » Gains ;  lest  any  should  say  that 

16  I  had  baptized  in  mine  own  name. 
And  I  baptized  also  tne  household 
of  » Stephanas:  besides  I  know  not 
whether  I  baptized  any  other. 

Paul's  manner  of  preaching  defended. 

17  For  Christ  sent  me  not  to  baptize, 
but  to  preach  the  gospel :  ^  not  with 
wisdom  of  words,  lest  the  cross  of 
Christ  should  be  made  of  none  effect. 


14  Paul?  I  give  thanks  that  I  baptized 
no  one  of  you,  but  Crispus  and  Gaius ; 

15  lest  any  one  should  say  that  ye  were 

16  baptized  into  my  name.  And  I  baptized 
also  the  household  of  Stephanas ;  be- 
sides, I  know  not  whether  I  baptized 

17  any  other.  For  Christ  did  not  send 
me  to  baptize,  but  to  preach  the  gospel ; 
not  in  wisdom  of  speech,  lest  the  cross 
of  Christ  should  be  made  of  no  effect. 


y  Acts  18  :  8. 


2  Rom.  16  :  23  ;  3  John  :  1. 


a  16  :  15,  17. 


6  2  :  1,  4,  13 ;  2  Cor.  10  :  10. 


your  Saviour?  Or  were  you  bap- 
tized in  the  name,  rather,  into,  or 
unto,  the  name  of  Paul?  Into  the 
recognition  and  profession  of  the  name 
of  Paul  as  one  of  dignity  and  divine 
authority  ?  Were  ye  thus  baptized  into 
union  with  and  dependence  on  him? 
Surely  not !  Such  questions  would  re- 
ceive nothing  but  a  negative  answer. 
Paul  wisely  begins  with  himself  and 
with  those  who  would  use  his  name  in 
an  improper  way. 

14.  Under  these  circumstances,  and 
as  results  have  turned  out,  I  thank 
God,  or  according  to  some  of  the  old- 
est manuscripts,  I  give  thanks  that  I 
baptized  none  of  you  but  Cris- 
pus,  the  ruler  of  the  synagogue  (Acts 
18:8),  and   Gaius,    "mine  host  and 

of  the  whole  church  "   (Rom.  16  :  23,  on  which 

see  note).  Thesc  Paul  seems  to  have 
baptized  from  special  reasons  of  friend- 
ship. The  rite  was  performed  at  Cor- 
inth at  first  doubtless  by  Silas  and  Tim- 
othy, Paul's  attendants  (Acts  is :  5). 

15.  Lest  any  of  my  opposers 
should  say  that  I  had  baptized, 
rather,  according  to  the  best  critical 
authorities,  that  ye  ivere  baptized  info 
my  name.  Paul  anticipates  any  slanders 
that  might  arise  and  removes  them. 
He  had  in  no  sense  gathered  a  party. 

16.  While  writing,  Paul  recalls  that 
he  had  also  baptized  the  household 
of  Stephanas,  perhaps  reminded  of 
it  by  his  presence.  He  is  mentioned  in 
16  :  15,  17,  and  his  house  is  spoken 
of  as  "the  firstfruits  of  Achaia  and 
that  they  have  addicted  themselves  to 
the  ministry  of  the  saints,"  implying 
that  they  were  adults,  or  at  least  that 
there  were  no  infants  among  them. 
The  household  consisted  of  inmates  of 
the  family,  children  and  servants,  and 
in  this  case  Stephanas  himself  is  in- 


cluded. Paul  guards  his  statement 
against  any  possible  error  by  adding, 
I  know  not  whether  I  baptized 
any  other.  The  baptism  of  believing 
households  is  not  unusual  among  Bap- 
tists and  in  missionary  fields. 

17.  Paul  explains  why  he  did  not 
baptize.  This  verse  forms  a  transition 
to  what  follows.  For  Christ  sent 
me  not  to  baptize,  when  he  com- 
misioned  me  as  an  apostle  (Acts  26  :  le-is). 
This  was  not  his  special  work.  He 
does  not  undervalue  baptism,  but  as 
Jesus  baptized  not,  but  his  disciples 
(John  4:2),  SO  Pctcr  and  Paul,  and  prob- 
ably the  other  apostles,  left  baptism  to 
their  assistants,  unless  there  were 
special  reasons  why  they  should  ad- 
minister the  ordinance  (Acts  10  :  48). 
But  to  preach  the  gospel ;  which 
was  his  great  work  as  an  apostle  and  a 
missionary,  to  announce  the  glad  tid- 
ings, to  evangelize.  To  lead  men  to 
Christ  was  the  first  and  most  important 
thing,  and  prepare  them  for  baptism. 
W^hen  churches  were  formed,  the  elders 
or  pastors,  the  oflicers  or  even  members 
of  the  local  church,  could  attend  to  bap- 
tizing. Not  with,  rather,  in,  "wisdom 
of  words — of  speech  (ver.  5),  or  dis- 
course such  as  teachers  give.  Not 
merely  the  eloquent  expression,  nor 
the  rhetorical  form,  but  the  subject- 
matter  of  the  discourse  is  especially 
meant,  the  philosophic  speculations. 
Paul  used  great  plainness  and  simplic- 
ity of  speech  (2  Cor.  3 :  12),  and  doubtless 
diflfered  from  Apollos  in  this  respect 
(3-.  4).  This  his  opposers  used  to  his 
disadvantage  (2  Cor.  10  :  10).  Lest  the 
cross  of  Christ,  the  doctrine  of  the 
crucified  Christ,  of  an  atoning  Saviour, 
should  be  made  of  none  effect, 
should  be  lost  sight  of  and  deprived  of 
its  eftect  through  such  an  array  of  wis- 


N 


194 


I.  CORINTHIANS 


[Ch.  I. 


18  For  «th(,>  preachiner  of  the  cross  is  to 
them  tluit  perish  ''  foolishness  ;  but  un- 
to us  <•  uiiieh  are  saved  it  is  the  f power 
of  God. 

19  For  it  is  written,  el  will  destroy  the 
wisdom  of  the  wise,  and  will  bring  to 
nothing  the  understanding  of  the  pru- 

20  dent.  Where  is  the  wise?  where  is 
the  scribe?  where  is  the  disputer  of 
this  world  ?  •>  Hath  not  God  made  fool- 

21  ish  the  wisdom  of  this  world?  ^For 
after  that  in  the  wisdom  of  God  the 
world  by  wisdom    knew  not   God,  it 


18  For  the  word  of  the  cross  is  to  those 
who  are  perishing,  foolishness;  but 
to  us  who  are  being  saved,  it  is  the 

19  power  of  God.     For  it  is  written, 

I  will  destroy   the  wisdom  of  the 

wise. 
And  will  reject  the  discernment  of 

the  discerning. 

20  Where  is  the  wise?  Where  is  the 
scribe  ?  Where  is  the  disputer  of  this 
age?    Did  not  God  make  foolish  the 

21  wisdom  of  the  world  ?  For  since,  in  the 
wisdom  of  God,  the  world  through  its 
wisdom    knew    not     God,    God    was 


c2  :2;  Gal.  6:12-U.  d  Ver.  21,  23  ;  2  :  U  ;  Acts  17  :  18.  e  15  :  2.  /  Ver.  24 ;  Rom.  1  :  16. 

g  3  :  19-21 ;  Job  5  :  12,  13.  h  2  Sam.  17  :  14 ;  Job  12  :  17,  20,  24 ;  Rom.  1  :  22. 

i  Luke  10  :  21 ;  Rom.  1  :  20-22,  28. 


dom  and  speculation.  Paul  presents 
Christ  as  the  Head  over  all,  and  him- 
self but  under  him,  commissioned  to 
preach  the  doctrine  of  the  cross.  Christ, 
not  he,  Paul,  was  the  center  of  the 
Christian  system. 

Paul's  reference  to  the  cross  of  Christ 
leads  him  to  dwell  upon  the  subject  and 
the  method  of  his  preaching  from  this 
point  to  the  end  of  the  next  chapter. 

18-25.  The  preaching  of  the 
cross  abasing  to  human  pride, 
but  the  power  and  wisdom  of 
God  to  the  humble  and  believ- 
ing. The  SIMPLICITY  of  the  gos- 
pel. Human  and  Divine  wis- 
dom. 

18.  For,  to  explain  what  has  just 
been  stated,  the  preaching,  literally, 
the  word,  the  discourse  or  doctrine  of 
the  cross  (see  on  ver.  17),  is  indeed 
to  them  that  perish,  better,  that  are 
perishing,  foolishness  ;  it  appears  as 
folly  to  them  who  are  guided  by  human 
wisdom,  and  through  unbelief  are  on 
the  way  to  perdition.  Bnt  nnto  us 
which — who — are  saved,  better,  are 
being  saved,  who,  through  faith  in  the 
crucified  and  ri.sen  Christ,  are  in  the 
way  of  salvation,  it  is  the  poAver  of 
God,  tlie  manifestation  of  God's  power, 
perceived  by  the  understanding  and 
felt  and  experienced  in  tlie  soul.  Com- 
pare note  on  Rom.  1  :  16.  Notice  the 
idea  of  salvation  is  here  presented  as 
still  going  on.  The  representation  is 
common  to  the  apostle  (Phii.  2;  12;  Rom. 
1.3 ;  11 ;  2  Tim.  3  :  15).  So  also  the  destruc- 
tion of  the  sinner  is  represented  as 
progressing  and  incomplete  (2  0or.  2:i5; 

19.  The  thought  just  presented  is 
confirmed  by  Scripture,  quoted  freely 


from  the  Septuagint  version  of  Isa. 
29  :  14.  For  that  the  word,  the  doc- 
trine of  the  cross,  is  "the  power  of 
God"  (ver.  18),  and  that  it  must  not  be 
preached  in  "  the  wisdom  of  words " 
(ver.  17),  is  evidcut  also  from  what  is 
written,  I  will  destroy  the  wis- 
dom of  the  wise,  the  worldly  wise, 
regarded  by  themselves  and  by  others 
as  wise.  And  will  bring  to  noth- 
ing, tvill  set  aside,  or  reject,  the  un- 
derstanding— the  prudetice~of  the 
prudent,  those  who  have  insight  and 
are  sagacious  and  discreet  in  worldly 
matters  and  among  men,     ( Comp.  Matt,  ii : 

25;    15  :  8,  9.) 

20.  In  confirmation  Paul  utters  a 
triumphant  appeal  and  challenge  to 
fiicts  as  they  exist.  Repetition  and  the 
interrogative  form  gives  vividness  and 
rhetorical  force.  The  preaching  of  the 
cross  had,  according  to  the  Scripture 
quoted  (ver.  19),  brought  to  nought,  as  it 
were,  all  other  wisdom.  Where  is 
the  Avise?  in  general,  but  especially 
applicable  to  Grecian  philosophers. 
The  scribe?  regarded  as  wise  among 
the  Jews.  The  disputer  of  this 
world?  the  learned  disputant  of 
schools  and  sects  of  this  present  evil 
world  (oai.  1:4).  Hath  not  God, 
rather,  Did  vof  God  make,  foolish  the 
wisdom  of  this,  rather,  the  world? 
when  the  doctrine  of  the  cross  and  salva- 
tion thereby  was  proclaimed  ?  Compare 
.Tames,  who  contrasts  earthly  wisdom 
with  that  which  comes  from  above  (James 

3  :  15-17). 

21.  Theapo.stle  provesand  illustrates 
the  statement  that  God  made  fooli.sh  the 
wisdom  of  this  world.  For  after 
that,  etc.,  rather,  For  since  in  the 
Avisdom  of  God  the  \vor\A  through 


Ch.  I.] 


I.  CORINTHIANS 


195 


pleased    God   by   the    foolishne&s    of 
preaching  to  save  them  that  believe. 

22  For  the  J  Jews  require  a  sign,  and  ^the 

23  Greeks  seek  after  wisdom :  but  we 
preach  Christ  crucified,  '  unto  the  Jews 
a  stumblingblock,  and  unto  the  Greeks 

24  foolishness ;  but  unto  them  which  are 
called,  both  Jews  and  Greeks,  Christ 
™the  power  of  God,  and  ^the  wisdom 

25  of  God.  Because  "the  foolishness  of 
God  is  wiser  than  men  ;  and  the  weak- 
ness of  God  is  stronger  than  men. 


pleased    through    the    foolishness    of 
preaching  to  save  those  who  believe ; 

22  since    both    Jews  ask  for  signs,  and 

23  Greeks  seek  after  wisdom,  but  we 
preach  Christ  crucified,  to  Jews  a 
stumblingblock,  and  to  Gentiles  fool- 

24  ishness,  but  to  those  who  are  the  called, 
both  Jews  and  Greeks,  Christ  the  ptower 

25  of  God,  and  the  wisdom  of  God.  Be- 
cause the  foolishness  of  God  is  wiser 
than  men ;  and  the  weakness  of  God 
is  stronger  than  men. 


J  Matt.  12  :  38,  39;  16  :  1. 
m  Ver.  18. 


A;  Acts  17  :  18-21.  I  See  refs.  Isa.  8  :  li,  15.  and  Matt.  11  :  6. 

n  Prov.  8  :  1,  22-30  ;  Col.  2:3.  o  Ver.  27-29. 


its  wisdom  knew  not  God,  did  not 

learn  to  know  him.  This  may  mean 
either,  since  in  God's  wisdom  he  per- 
mitted human  wisdom  to  show  its  in- 
ability to  attain  a  saving  knowledge  of 
him ;  or,  since  amid  the  display  of 
God's  wisdom,  as  exhibited  in  creation 
and  the  light  of  nature,  human  wisdom 
failed  seemingly  to  recognize  him. 
The  former  is  the  more  natural,  and 
the  one  naturally  to  suggest  itself  to 
the  reader;  the  latter  accords  with 
Paul's  teachings  in  Rom.  1  :  19,  20,  and 
Acts  17  :  27.  And  this  is  still  the  prac- 
tical result  of  mere  liuman  wisdom. 
But  this  teaching  of  Paul  may  be  com- 
bined witli  the  first  view :  God,  in  his 
wisdom  and  his  wise  arrangements, 
permitted  men  through  their  wisdom  to 
exhibit  their  failure  and  inability  there- 
by to  gain  a  saving  knowledge  of  him, 
from  the  works  of  creation  and  the 
light  he  had  given  them.  Since  this 
was  the  case  it  pleased  God,  in  his 
mercy,  by,  rather,  through  the  so-called 
foolishness  of  the  preaching,  the 
well-known  preaching  of  the  cross 
(ver.  18),  to  save  them  that  believe. 
The  doctrine  of  a  crucified  and  risen 
Saviour  seemed  foolishness  to  human 
wisdom  (Acts  17 :  32) ;  it  required  no  high 
intellectual  gift,  no  learning,  no  special 
ability,  but  simple  faith  in  Christ.  It 
was  humbling  to  human  pride  and  con- 
trary to  the  speculations  and  the  phi- 
losophy of  tlie  Avorldly  Avise. 

22.  Paul  still  further  shows  how 
God  made  foolish  the  wisdom  of  the 
world  (ver.  20).  FoF  the  JeAVS,  bet- 
ter, ^?if?  sn?r("  Jeics,  require  a  sign, 
rather,  according  to  the  best  reading, 
the  plural,  mgns,  miracles,  probably 
some  portents  from  heaven  (^fatt.  12  :  38; 
16  : 1) ,  to  substantiate  the  word  preached, 
as  of  divine  authority.    And  Greeks, 


representing  the  Gentiles  (ver.  24),  the 
nations  not  Jews  (Rom.  i:i6),  seek 
after  wisdom,  not  external,  but  in- 
ternal evidence,  subtle  speculations  and 
depths  of  philosopliy.  Both  Jews  and 
Greeks  made  false  demands,  but  differ- 
ing according  to  their  standards  of  truth 
and  wisdom. 

23.  But  we,  in  contrast  to  Jews 
and  Greeks,  and  to  what  they  desire, 
preach  Christ  crucified,  to  Jews  a 
stumblingblock  (isa.  8:  u),  an 
offense,  a  hindrance  to  belief.  A  Mes- 
siah who  Avas  crucified  Avas  so  opposed 
to  their  idea  of  a  temporal  Messiah, 
that  they  stumbled  over  his  doctrine 
and  rejected  him.  And  unto  the 
Greeks,  rather,  according  to  best 
text,  to  Gentiles,  foolishness  —  to 
those  seeking  the  guidance  of  human 
wisdom  and  philosophy,  sahation 
through  faith  in  one  crucified  seemed 

an  absurdity  (  Lute  23  :  36-40  ;  Acts  26  :  24)  . 

24.  But,  in  opposition  to  both 
classes  just  named,  to  them,  person- 
ally, who  are  called  of  God  through 
his  Spirit  and  Avord  (ver.  2),  both  JcAVS 
and  Greeks,  the  offers  and  blessings 
of  the  gospel  knoAA-  no  distinction  of 
race  and  nation,  Christ  the  power 
of  God,  and  the  wisdom  of  God, 
as  he  is  revealed  to  the  soul,  a  Saviour 
from  sin.  They  see  salvation  through 
a  crucified  Redeemer,  such  as  only 
Divine  wisdom  could  dcA^se,  and  Di- 
vine power  accomplish  (  Rom.  8  :  3,  4  ;  Eph. 
3  :  10-12  ) . 

25.  A  reason  given  to  substantiate 
the  statement  just  made.  Because 
the  foolishness  of  God,  compara- 
tiA'ely  so,  the  least  manifestation  of  his 
wisdom,  is  Aviser  than  men — than 
their  Avisdom ;  and  the  weakness 
of  God,  the  smallest  manifestation  of 
his  power,  is  stronger  than  men— 


196 


I.  CORINTHIANS 


[Ch.  I. 


26  For  ye  see  your  calling.  l>rethren, 
how  that  p  not  many  wise  men  after 
the  fle.sh,  <inot  many  mighty,  not  many 

27  noble,  are  called:  but  «■  God  hath  chosen 
the  foolish  things  of  the  world  to  con- 
found the  wise  ;  and  God  hath  chosen 


26  For  see  your  calling,  brethren,  that 
not  many  are  wise  after  the  flesh,  not 

27  many  mighty,  not  many  noble;  but 
the  foolish  things  of  the  world  God 
chose  that  he  might  put  to  shame  the 


p  Matt.  11  :  25  ;  John  7  :  48. 


q  James  2  :  5. 


r  Ps.  8  :  2  ;  Acts  4  :  13-21. 


than  their  power.  For  God's  wisdom, 
see  Eom.  11  :  33  ;  Ps.  139  :  6 ;  Isa.  40  : 
28  ;  God's  power,  Exod.  8  :  19 ;  Job  9  : 
4-10;  26  :  14;  Ps.  9  :  8,  etc.  Paul 
seems  not  to  be  here  referring  to  the 
greatness  or  sxnallness  of  the  wisdom 
and  power  exhibited  in  the  doctrines 
of  the  cross,  but  rather  stating  a  fact 
which  all  reasonable  persons  must 
admit.  And  if  so,  it  confirms  and  ex- 
plains how  it  is  that  what  appears  folly 
and  weakness  in  the  gospel's  way  of 
salvation  is  really  God's  power  and 
wisdom,  greater  than  any  of  man's 
devising.  The  common  explanation, 
however,  of  the  foolishness  and  wisdom 
of  God,  is  to  take  them  as  so  called  and 
so  regarded  by  men — as  what  seem  to 
men  to  have  these  qualities.  This 
agrees  well  with  the  context,  but  I  pre- 
fer the  former  view,  as  agreeing  better 
with  what  follows. 

D.\NGERS     FROM     THE     SCIENTIFIC 

SPIRIT.  True  science  is  "  the  handmaid 
of  religion."   Each  has  its  sphere.   The 
perversion  of  either  may  render  them 
antagonistic.    AVhen  rightly  understood 
and  rightly  cultivated  they  must  be 
helpful  to  each  other.    We  live  in  a 
scientific    age.      Wonderful    advance- 
ment has  been  made  in  the  discovery 
and  confirmation  of  trutli,  and  thus  re- 
ligion owes  a  debt  to  science ;  but  no 
less  is  science  indebted  to  religion  from 
the  stimulus  and  guidance  it  has   re- 
ceived therefrom.  j 
Yet  science  has  its  dangers.     With  ' 
its  laboratories  filled  and  fostered  with  i 
a  spirit  of  discovery,  and  its  lecture 
rooms   resounding  with  discussions  of 
new  theories  of  life  and  novel  methods 
of  reform,  there  is  danger  of  drifting 
from  the  safe  mooring  of  revealed   re- 
ligious truth.     Flushed  with  successful  ; 
investigation    and    intoxicated,    as    it 
were,  with  the  inquiring  spirit  of  the  [ 
age,  there  is  danger  of  harboring  con- 
tempt for  the  past  and   undervaluing  ' 
truth  because  it  is  old.     There  is  danger  : 
of  being  too  credulous  of  speedy  im- 
provements, too  hopeful  of  discovering  ; 


new  panaceas,  too  ready  to  endorse 
whatever  is  new.  With  too  limited  a 
view  and  too  great  intentness  on  one 
line  of  study,  there  is  danger  of  one's 
contracting  a  narrow,  censorious  spirit, 
and  of  becoming  a  radical  of  the  radi- 
cals, an  unsafe  leader,  even  in  social, 
moral,  or  political  reform.  And  bor- 
dering on  scientific  bigotry  there  is 
danger  of  descending  into  a  mental  and 
moral  degeneracy,  and  of  leading  men 
from,  rather  than  to  God  and  the  truth. 
The  Bible  and  the  gospel  are  necessary 
for  the  even  balancing  of  truth.  Science, 
sanctified  by  religion,  is  needful  for 
investigating  the  vast  domain  of  God. 

26-31.  This  characteristic  of 
the  gospel  illustrated  in  the 
Corinthian  converts.  The  whole 
section  (ver.  17-25),  as  well  as  yer.  25, 
finds  an  illustration  and  confirmation 
in  these  verses. 

_  26.  For  ye  see,  rather  an  impera- 
tive appeal.  For  sec,  your  calliug  of 
God  (ver.  2, 21),  brethren,  how  that 
not  many  ore  wise  after  the  flesh, 
noted  for  human  wisdom  in  distinction 
from  the  Divine  wisdom  in  the  Chris- 
tian, which  proceeds  from  the  Holy 
Spirit.  Not  many  mighty,  of  the 
world,  such  as  statesmen  and  warriors, 
those  powerful  in  authority.  Not 
many  nohle,  in  rank,  of  distin- 
guished descent.  Corinth  was  noted  for 
its  nobility,  its  high-born  families. 
"The  majority  of  the  first  Christians 
were  slaves  and  illiterate  men,  and  the 
whole  lii story  of  the  growth  of  the 
church  is  substantially  a  progres.sive 
triumph  of  the  unlearned  over  the 
learned,  the  lowly  over  the  great,  until 
the  emperor  himself  laid  his  crown  at 
the  foot  of  the  cross"  (Olshafsen). 

27.  Turning  from  the  negative  to  the 
positive  side,  the  apostle  pushes  his 
illustration  to  its  utmost  limit,  Bnt 
God  hath  chosen,  or  more  exactly, 
God  chose,  the  foolish  things  of  the 
Avorld,  which  were  so  accounted,  to 
confound,  better,  that  he  might  prd  to 
shame,  the  wise  after  the  flesh  (ver.  26), 


Ch.  I.] 


I.  CORINTHIANS 


197 


the  weak  things  of  the  world  to  con- 
found the  things  which  are  miglity ; 

28  and  base  things  of  the  world,  and 
things  whicli  are  despised,  liath  God 
chosen,  yea,  and  things  which  are  not, 
Ho  bring  to  nought  things  that  are: 

29  » that  no  flesh  shovild  glory  in  his  pres- 

30  ence.  But  of  him  are  ye  "in  Christ 
Jesus,  who  of  God  is  made  unto  us 
"wisdom,     and    » righteousness,    and 

31  y  sanctification,  and '^redemption:  that, 
according  as  it  is  written,  aHe  that 
glorieth,  let  him  glory  in  the  Lord. 


wise ;    and   the   weak    things  of  the 
world  God  chose  that  he  might  put  to 

28  shame  the  things  which  are  strong ;  and 
the  base  things  of  the  world,  and  the 
things  which  are  despised,  God  chose, 
and  the  things  which  are  not,  that  he 
might  bring  to  nought  things  that  are  ; 

29  that  no  flesh  should  glory  before  God. 

30  But  of  him  are  ye  in  Christ  Jesus,  who 
from  God  was  made  wisdom  to  us, 
both  righteousness  and  sanctification, 

31  and  redemption  ;  that,  as  it  is  written. 
He  that  glories,  let  him  glory  in  the 
Lord. 


8  Ps.  37  :  35,  36  ;  Isa.  2  :  11.  t  Jer.  9  :  23  ;  Rom.  3  :  27.  u  Rom.  8  :  1. 

U)  Isa.  11  :  2  ;  Eph.  1  :  17,  18 ;  Col.  2:2,3.  x  Isa.  45  :  24,  25  ;  Rom.  4  :  25 ;  2  Cor.  5  :  21 ;  Phil.  3  :  9. 

y  John  17  :  19  ;  Acts  26  :  18  ;  Eph.  5  :  26.  ^  15  :  54-57  ;  Rev.  5:9.  a  2  Cor.  10  :  17. 


by  accomplishing  that  which  they  not- 
ably failed  to  accomplish.  They  were 
thus  disgraced,  as  it  were,  and  put  to 
shame.  And  to  the  same  effect.  And 
.  .  ,  the  weak  things  oi  the 
world,  that  he  might  put  to  shame  the 
mighty,  or  the  strong  of  the  world 
(ver.  26).  To  human  eyes  God  chose 
the  feeblest  instrumentalities.  See  6  : 
9-11  for  the  character  of  some  of  the 
Corinthians  before  conversion. 

28.  And  base  things,  of  base 
birth  or  origin,  those  who  among  men 
are  held  of  no  account  (James  2:5),  and 
things  which  are  despised,  des- 
picable ill  the  world's  estimation,  did 
God  choose,  and  things  that  are 
not,  which  are  as  good,  comparatively, 
as  nothing,  to  hring  to  nought 
things  that  are — regarded  of  great 
account  among  men.  And,  before 
things  which  are  not,  is  omitted  by  some 
authorities,  making  only  two  instead  of 
three  classes  in  this  verse.  It  seems, 
however,  better  to  retain  it,  as  above. 

29.  The  reason  for  God's  thus  call- 
ing men.  That  no  flesh,  no  man 
(Acts 2: 17),  should  glory  in  his 
presence ;  according  to  the  best  manu- 
scripts, before  God.  All  ground  of 
boasting  or  of  self-glorification  is  taken 
away.  "  We  may  glory  not  before  him 
but  771  him"  (Bexgel).  The  Corin- 
thian brethren  might  well  infer  that 
they  must  not  glory  in  party  leaders. 

30.  The  ground  and  source  of  true 
wisdom  and  all  excellence.  Not  of  the 
world,  with  its  wisdom  and  power,  but 
of  him,  the  source  of  your  spiritual 
life  (Rom.  11:36),  are  ye  in  Christ 
Jesus,  in  union  with  him,  Avho  from 
God — Christ  is  the  gift  of  God  to  men 
(John  3 :  16) — was made,  or  became,  un- 


to us  wisdom.  "  i^?-om  the  Father, 
through  the  Son,  believers  have  their 
existence,  not  merely  as  regards  their 
creation,  but  especially  as  regards  their 
new  creation,  of  whose  several  stages 
Christ  is  the  essential  representative" 
(Olshausen).  Both  by  what  Christ 
produces  in  us  by  the  Spirit,  and  by  his 
doctrine,  life,  death,  and  resurrection, 
he  became  irisdom,  not  by  human  re- 
search, righteousness,  not  by  works  of 
the  law,  sanctification  or  holiness,  not 
by  human  merit  and  a  legal  morality, 
and  redemption,  not  by  paying  the  ran- 
som ourselves.  Some  regard  these  terms 
as  co-ordinate,  as  in  our  Common  ver- 
sion. Others  regard  tvisdom  as  the 
leading  term  and  the  other  terms  sub- 
ordinate and  explanatory.  The  latter  is 
favored  by  the  more  exact  ti-anslation, 
was  made  unto  us  icisdom,  both  right- 
eousness and  sanctification  and  redemp- 
tion ;  and  by  the  stress  Paul  lays  upon 
wisdom  throughout  the  chapter.  Ac- 
cording to  this  view  these  are  the  things 
in  which  Christ  becomes  to  us  wisdom, 
displaying  infinite  superiority  over  all 
human  wisdom.  Both  righteous- 
ness and  sanctification — closely 
united,  as  if  designating  two  sides  of  the 
same  work.  Righteousness,  the  result 
of  our  being  regenerated  and  justified 
through  faith  (Rom.  i :  17 ;  3  :  21-24).  Sanc- 
tification,  in  union  with  whom  we  grow 
in  holiness — the  new  life  grows  on  to 
perfection  (Rom.  6  :  e-s).  Redemption, 
Christ  having  paid  the  price  of  our 
deliverance  from  the  captivity  of  sin. 
The  term  here  appears  to  emtjrace  the 
final  and  entire  deliverance  of  the  body, 
as  well  as  the  soul  from  all  the  conse- 
quences of  sin  (Rom.  8  :  23). 

31.  And  this  is  in  accordance  with, 


198 


I.  CORINTHIANS 


[Ch.  I. 


and  in  fulfillment  of  Scripture.  As  it 
is  written,  quoting  freely  from  Jer. 
9  :  23,  24,  He  that  glorieth,  let 
him  glory  in  the  Lord,  not  in  him- 
self, nor  in  any  human  leader,  how- 
ever illustrious.  The  whole  work  of 
salvation  is  of  God,  and  the  Corinthians 
are  thus  shown  that  their  party  spirit  is 
opposed  to  the  gospel. 

Practical  Remarks. 

1.  Christians  are  called  both  into  Christ's 
kingdom  and  to  Christ's  work  (ver.  1, 
2  ;  9  :  16  ;  Rom.  12  :  6-8  ;  John  17  :  18). 

2.  A  New  Testament  church  is  com- 
posed of  converted  people  who  have  been 
baptized  upon  a  profession  of  their  faith 
in  Christ  (ver.  2, 13-16  ;  Acts  2  :  41 ;  10  :  47, 
48). 

3.  True  Christians  everywhere  have  a 
spiritual  union  with  Christ,  and  through 
him  with  one  another  (ver.  2, 3  ;  John  17 : 
21-23). 

4.  Both  the  Father  and  the  Son  are 
sources  of  peace  and  grace ;  but  only 
through  the  Son  are  they  manifested  to 
men  (ver.  3,  4 ;  Col.  1 :  19 ;  2  :  9,  10). 

5.  Commend  all  you  can  first,  and 
rebuke  afterward  (ver.  5-10 ;  Rev.  2  :  2, 
3,  13,  14). 

6.  If  we  must  reprove,  we  should  do  it 
in  a  spirit  that  is  glad  to  concede  all  that 
can  be  rightly  demanded,  and  to  com- 
mend all  that  is  deserved  (ver.  4-7;  2 
Tim.  4:2). 

7.  A  submissive  waiting  for,  an  earnest 
desire  for,  and  a  confident  expectation  of, 
our  Lord's  return  is  an  evidence  of  true 
piety  (ver.  7  ;  Titus  2  :  13 ;  2  Peter  3  :  12 ; 
Heb.  9  :  28). 

8.  It  is  God's  design  to  keep  his  people 
in  the  path  of  holiness  unto  the  end 
(ver.  8,  9 ;  1  Thess.  4:3:  Rom.  8  :  29). 

9.  Christians  participate  with  Christ  in 
spirit  and  heirship,  in  .suffering  and  in 
glory  (ver.  9 ;  Rom.  8  :  9 ;  1  Peter  4  :  13 ; 
Rev.  3  :21). 

10.  Christian  unity  can  be  truly  realized 
only  by  oneness  in  Christ,  in  his  Spirit  and 
in  the  truth  (ver.  10  ;  John  17  :  19-22  ;  Eph. 
4  :  4,  5). 

11.  Discord  and  divisions  in  churches  ! 
mar  their   moral    beauty    and    weaken 
their  efficiency  (ver.  11-13  ;  3  :  3,  4).  | 

12.  Many    who   caase   divisions   exalt  j 
human   leaders   above   Christ,  or   exalt  I 


Christ  for  selfish  ends  (ver.  12 ;  Rev.  2,  9, 
14,  20). 

13.  Many  are  devoted  to  the  preacher 
rather  than  to  Christ,  and  join  the  pastor 
rather  than  the  church  (ver.  12,  13  ;  Rom. 
1  :  25). 

14.  The  true  gospel  minister  shrinks 
from  taking  away  the  least  glory  from 
Christ  (ver.  13-15  ;  Gal.  6  :  14). 

15.  Baptism  is  so  important  that  it 
is  implied  that  all  the  Corinthian  be- 
lievers had  been  baptized  (ver.  13-16). 

16.  Yet  the  reception  of  Christ  by 
faith  is  more  important  than  baptism, 
and  preaching  the  gospel  than  baptizing 
(ver.  14-17). 

17.  Baptism  is  to  be  usually  performed 
by  the  pastor  and  officers  of  the  local 
church  (ver.  14-17). 

18.  The  object  of  gospel  preaching  is 
not  to  teach  philosophy  or  to  display 
learning,  but  to  present  Christ  in  his 
character  and  work  for  the  salvation  of 
men  (ver.  17-20;  2:  1,  5). 

19.  The  humbling  doctrines  of  the 
gospel  are  distasteful  to  the  wise  men  of 
the  world,  and  their  power  is  such 
as  to  confound  and  perplex  them  (ver. 
18,  19 ;  Mark  10  :  15  ;  Acts  8  :  13). 

20.  The  plan  of  salvation  is  not  what 
human  wisdom  would  have  devised.  It 
is  evidently  not  of  man  (ver.  18-21 ;  John 
1:11,  17;  3:  11,  12). 

21.  In  every  age  it  has  been  true  that 
the  world  through  its  wisdom  failed  to 
know  God.  Conceited  human  wisdom 
leads  away  from,  rather  than  to  God 
(ver.  21 ;  3  :  19 ;  Gen.  6:5;  11  :  4 ;  Rom. 
1  :  22,  23). 

22.  We  are  to  preach  not  what  men  de- 
sire, but  what  they  need  (ver.  24 ;  Acts  20 : 
20,  21). 

23.  A  morbid  desire  for  miracles  and  a 
conceit  of  wisdom  both  unfit  men  for  the 
reception  of  the  gospel  (ver.  22,  23  ;  Matt. 
16  :  1 ;  Acts  17  :  18). 

24.  The  preaching  of  the  cross  can  se- 
cure what  no  other  teaching  or  preaching 
can  secure— the  conversion  and  salva- 
tion of  men  (ver.  24;  John  3  :  14,  15 ;  1 
Peter  1 :  23). 

25.  How  great  the  power  and  wisdom 
of  God,  if  his  feeblest  efforts  surpass  the 
wisest  and  mightiest  efforts  of  men  (ver. 
25;  Isa.  55  :  8,  9). 


Ch.  IL] 


I.  CORINTHIANS 


199 


2  AND  I,  brethren,  when  I  came  to 
you,  •'came  not  with  excellency  of 
speech  or  of  wisdom,  declaring  unto 

2  you  "the  testimony  of  God.  For  I  de- 
termined not  to  know  any  thing  among 
you,  d  save  Jesus  Christ,  and  him  cruci- 

3  fied.  And  ^i  was  with  you  ^in  weak- 
ness, and  in  fear,  and  in  much  trem- 


2  AND  I,  when  I  came  to  you,  breth- 
ren, came  not  according  to  excellency 
of  word  or  of  wisdom,  proclaiming  to 

2  you  the  testimony  of  God.  For  I  deter- 
mined not  to  know  anything  among 
you,  but  Jesus  Christ,  and  him  cruci- 

3  fied.  And  I  was  with  you  in  weak- 
ness and  in  fear  and  in  much  trem- 


6  1  :  17  ;  2  Cor.  10  :  10. 


c  1  :  6  ;  Acts  20  :  20-27. 
/  2  Cor.  4:7;  10 


dGal.6  :  14;  Phil.  3  :  8-10. 
1,  10  ;  Gal.  4  :  13. 


e  Acts  18  :  1,  6-17. 


26.  The  great  mass  of  true  believers 
may  ever  be  found  among  the  humble 
in  life  (ver.  26-28 ;  Matt.  11 :  5  ;  Luke  4  : 
18). 

27.  Men  of  rank  and  wealth  are  sur- 
rounded with  peculiar  temptations,  which 
too  generally  keep  them  from  accepting 
the  gospel  (ver.  26-28  ;  Mark  10  :  24 ;  1 
Tim.  6:9). 

28.  God  shames  the  pride  of  men  by 
choosing  the  weak  and  the  lowly  (ver. 
26-29;  James  2  :  5). 

29.  All  men  are  on  a  level  before 
God ;  all  must  become  willing  to  give 
the  entire  glory  of  salvation  to  him 
(ver.  29 ;  Rom.  10  :  4,  12,  13  ;  Luke  18  :  14  ; 
Phil.  2  :  10,  11). 

30.  Christ  is  to  the  believer  the  source 
of  Divine  wisdom,  of  perfect  righteous- 
ness, of  true  holiness,  and  of  complete 
deliverance  from  all  the  effects  of  sin 
(ver.  30;  Col.  2:3;  Rom.  3  :  25,  26 ;  Eph. 
4:20-23;  Col.  2  :  10). 

31.  A  disposition  to  humble  ourselves 
and  exalt  God  is  an  evidence  of  true 
piety  (ver.  31 ;  Ps.  115  : 1). 

CHAPTER  II. 

Paul  describes  how  he  had  preached 
Christ  only  in  great  simplicity  (ver.  1-5) ; 
yet  the  gospel  contained  the  truest  wis- 
dom (ver.  6-9) ;  was  rcvcalcd  by  the 
Spirit  (ver.  10-13) ;  and  must  be  spirit- 
ually discerned  and  received  (ver.  14-16). 

1-5.  Paul  peeached  not  him- 
self BUT  Christ  ceucified.  He 
did  not  use  words  of  worldly  wisdom. 

1.  In  view  of  what  he  had  already 
said  in  the  preceding  chapter,  Paul 
proceeds  to  justify  his  manner  of  preach- 
ing. And  I,  emphatic,  returning  to 
what  he  had  said  in  1  :  17,  23,  with  a 
view  of  showing  that  he  had  acted  ac- 
cordingly. Not  with  excellency  of 
speech,  the  distinguished  eloquence 
of  the  orator;  or  of  wisdom,  of  the 
philosopher.    Declaring,  or  announ- 


cing at  once  upon  his  coming.  Note 
the  three  words  for  preaching,  bearing 
glad  tidings  (i^i^),  heralding,  publicly 
proclaiming  (i:^3),  and  here  announ- 
cing the  message.  The  testimony  of 
God,  concerning  God,  regarding  Chi-ist 
as  God's  gift  for  the  sins  of  the  world, 
for  the  salvation  of  men.  ( Comp.  i :  e ; 
15:15.)  The  testimony  of  God  and  of 
Christ  agree,  and  are  substantially  the 

same     (John   3:34;    8:18).      SomC     of    the 

oldest  manuscripts  have  mystery,  the 
secret  counsel  of  God,  instead  of  testi- 
mony. Internal  evidence  favors  the 
latter.  It  seems  quite  probable  that 
the  former  crept  in  as  a  marginal  gloss 
from  ver.  7. 

2.  And  this  conduct  was  the  result 
of  a  settled  purpose.  For  I  deter- 
mined not  to  know  anything,  the 
sum  and  substance  of  my  knowledge, 
among  you,  banishing  everything 
else  from  my  thoughts  and  teaching, 
save  Jesus  Christ,  in  his  person 
and  life,  the  risen  and  ascended  Christ, 
the  living  Christ,  and  him  crucified, 
as  the  one  who  was  crucified,  having 
sulFered  this  shameful  death  for  our 
sins.  Thus  he  began  by  preaching  the 
simple  doctrine  of  salvation  through 
the  dying  yet  living  Christ.  Notice 
that  he  does  not  say  to  know  about 
Christ,  but  to  knotv  Jesus  Christ,  the 
Saviour  Messiah.  ChrivSt  filled  his  con- 
sciousness, in  living  union  with  his 
soul,  and  he  held  up  Christ  as  a  living, 
glorious  reality. 

3.  In  the  preceding  verse  Paul  de- 
scribes his  theme,  in  this  verse  the 
preacher,  and  in  the  next  his  preach- 
ing. And  I,  emphatic.  His  theme 
had  been  the  humbling  doctrine  of  the 
cross  and  he,  the  preacher,  also  con- 
scious of  his  own  weakness.  I  n 
weakness,  in  fear  and  in  much 
trembling.  He  had  no  self-con- 
fidence, but  rather  a  sense  of  insufii- 
ciency  and  unworthiness  for  so  great  a 
work,    and   self-mistrust  and    anxiety 


200 


I.  CORINTHIANS 


[Ch.  II. 


4  bliiig.  And  my  speech  and  my  preach- 
ing kitcw  not  with  enticing  words  of 
man's  wisdom,  •>  but  in  demonstration 

5  of  the  Spirit  and  of  power :  that  your 
faith  should  not  stand  in  the  wisdom 
of  men,  but '  in  the  power  of  God. 

6  Howbeit  we  speak  wisdom  among 
them  that  are  ^  perfect :  yet  not '  the 
wLsdom  of  this  world,  nor  of  the 
princes  of  this  world,  ™that  come  to 

7  nought :  but  we  speak  the  wisdom  of 


4  bling.  And  my  word  and  my  preach- 
ing was  not  in  persuasive  words  of  wis- 
dom,   but    in    demonstration    of    the 

5  Spirit  and  of  power;  tlaat  your  faith 
might  not  be  in  tlie  wisdom  of  men, 
but  in  the  power  of  God. 

6  But  we  speak  wisdom  among  the 
perfect ;  yet  a  wisdom  not  of  this  age, 
nor  of  the  rulers  of  this  age,  who  are 

7  coming    to    naught.    But    we   speak 


ff  1  :  17  ;  2  Peter  1  :  16.        h  Zech.  4:6;  Rom.  15  :  19  ;  1  Thess.  1:5.        t  2  Cor.  4  :  7  ;  6  :  7. 
k  See  refs.  Matt.  5  :  48 ;  Eph.  4  :  13  ;  Phil.  3  :  15  ;  Heb.  5  :  14  ;  6  :  12.        11:  18-20  ;  3  :  19 ;  2  Cor.l  :  12. 

»n  1  :  28. 


(2  Cor.  2 :  16).  And  the  Lord  encouraged 
him  in  a  night  vision  (Actsis  :9,  lo). 
Doubtless  his  bodily  infirmity,  to  which 
he  often  alludes,  contributed  to  his 
sense  of  weakness  ( Gai.  4  :  13 ;  2  cor.  12 : 7 ; 
11 :  30).  I  was  with  you  at  my  com- 
ing (ver.  1),  and  continued  to  be  with 
you  (vcr.  4)  in  this  conscious  state  of 
weakness. 

4.  And  also  my  speech,  my  con- 
versation in  private  and  my  preach- 
ing in  public  was  not  in  enticing 
words,  persuasive  arguments  of  wis- 
dom, such  as  philosoi^hers  and  the 
learned  of  the  world  were  accustomed 
to  use.  Man's  should  be  omitted,  ac- 
cording to  the  highest  authorities.  It 
was  in  demonstration,  the  eviden- 
cing manifestation  of  the  Holy  Spirit 
and  divine  power.  The  word  trans- 
lated demonstration  occurs  only  here  in 
the  New  Testament  and  means  a  show- 
ing faith,  and  then  a  proof.  It  seems  to 
refer  here  to  the  evidence  or  proof 
which  the  Spirit  produced,  working  in 
and  through  the  apostle  upon  the  hearts 
of  his  hearers,  showing  that  it  was 
God's  own  truth  (1  Thess.  1:5),  and  con- 
victing   of   sin    (1  John  3:5-8;   Titus  3:5), 

and  becoming  the  power  of  God  unto 

salvation  (Rom.  l  :  16  ;  John  15  :  3  ;  James  1  :  18  ; 
1   Pfter   1  :  23). 

5.  The  result  and  Divine  purpose  of 
this.  That  yonr  faith  in  Christ  and 
in  his  gospel  might  not  stand,  he  based, 
in  the  Avisdom,  the  philosophy  and 
reasonings,  of  men,  but  in  the 
power  of  God  accompanying  the 
word  preached,     (f'ee  on  i :  24. ) 

6-16.  The  gospel  contains  the 
true  wisdom,  revealed  by  the 
Spirit,  and  only  spiritually  dis- 
cerned. 

6.  Howbeit— but  though  we  speak 
tlius  depreciatingly  of  worldly  wi.'sdom, 


we,  as  preachers  of  the  gospel,  do 
speak  Avisdom  among  them  that 
are  perfect,  full-grown,  matured,  in 
contrast  to  babes  in  3:1.  The  word 
perfect  does  not  here  mean  absolute 
perfection;  it  is  applied  to  mature 
Christians,  to  those  who  are  adults  in 
the  Christian  life  (u  :  20:  Eph.  4 :  13 ;  Heb. 
5:14).  The  apostle  also  meets  the  ob- 
jection that  might  arise  that  he  ignored 
all  wisdom.  God  certainly  had  given 
man  the  faculties  for  receiving  wisdom ; 
and  the  Old  Testament,  especially  Prov- 
erbs, chapters  8  and  9,  had  spoken  of 
wisdom.  He  explains  himself;  he 
speaks  wisdom,  but  not  a  wisdom  of 
this  Avorld,  such  as  argumentation, 
earthly  reasoning,  and  disputations; 
nor  of  the  princes  of  this  world, 
the  mighty  and  noble  (1^26),  espe- 
cially 7'ulers  of  the  world  (Acts  4  :  27  ;  see  on 

vcr.  8)  ;  but  of  a  higher  order,  of  a 
nobler  kind.  That  come  to  nought 
— who  are  coming  to  nothing  (1 :  28) ,  as  to 
their  plans,  wisdom,  pomp,  and  splen- 
dor (is-1- 1*). 

7.  What  this  wisdom  is.  Notice  that 
the  apostle  uses  the  words  declaring 
(ver.  1)  and  preaching  (ver.  4),  referring 
to  his  early  public  proclamation  of  the 
gospel  at  Corinth ;  but  here  and  in  ver. 
6  and  13  he  uses  the  work  speak--<o 
speak  one^s  mind,  disclose — referring 
probably  to  later  and  more  private  in- 
struction. "  The  primary  meaning  of 
the  work  to  speak — to  utter  one's  self 
— enables  us  easily  to  understand  its 
very  frequent  use  in  the  sacred  writers 
to  denote  the  utterances  by  which 
God  indicates  or  gives  proof  of  his 
mind  and  will,  whether  immediately  or 
through  the  instrumentality  of  his  mes- 
sengers and  heralds  "  (Thayer'S  N.  T. 
Lex.).  But  we  speak,  or  disclose, 
the  wisdom  of  God,  or  God's  u^'s 


I 


Ch.  II.] 


I.  CORINTHIANS 


201 


God  in  a  mystery,  even  the  hidden  tvis- 
dom,  n  which  God  ordained  before  the 

8  world  unto  our  glory  :  <>  which  none  of 
the  princes  of  this  world  knew:  for 
p  had  they  known  it,  they  would  not 

9  have  crucified  the  Lord  of  glory.  But 
as  it  is  written,  Eye  hath  not  seen, 
nor  ear  heard,  neither  have  entered 
into  the  heart  of  man,  the  things 
which  God  hath  prepared   for  them 

10  that   love   him.     But  iGod  hath   re- 
vealed them  unto  us  ^  by  his  Spirit :  for 


God's  wisdom  in  a  mystery,  the  hidden 
wisdom   which    Grod   predestined   be- 

8  fore  the  ages  to  our  glory ;  which  no 
one  of  the  rulers  of  this  age  knows ; 
for  had  they  known  it,  they  would  not 

9  have  crucified  the  Lord  of  glory ;  but 
(as  it  is  written). 

Things  which  eye  saw  not,  and  ear 

heard  not. 
And   that  entered  not  into  man's 

heart. 
Whatsoever  things  God  prepared  for 

those  who  love  him  ; 
10  but  to  us  God  revealed  them  through 


n  See  refs.  Rom.  16  :  25,  26.  o  Matt.  11  :  25 ;  Acts  13  :  27.  p  Acts  3  :  17. 

q  Matt.  11  :  25-27  ;  13  :  11 ;  16  :  17  ;  Eph.  3:5.  r  See  refs.  John  14  :  26. 


dom  {God  is  emphatic),  in,  or  as,  a 
mystery,  even  the  hidden  wis- 
dom which  God  ordained,  or /ore- 
ordained,  before  the  world  unto, 
or  for,  our  glory.  Jlystery  is  some- 
thing hidden  or  secret,  and  among  the 
Greeks  was  used  to  denote  those  rites 
which  were  confided  only  to  the  in- 
itiated, and  were  kept  secret  from  the 
outside  world.  It  here  means  God's 
secret  purpose  in  providing  salvation 
for  man,  which  was  once  hidden,  but 
now  revealed  (i :  i ;  Eph.  3  :  3-5 ,-  Rom.  I6 :  25 ; 
Col.  1:26).  It  was  hidden  from  angels 
as  well  as  from  men  (1  Peter  1 :  12).  This 
plan  of  redemption  was  in  God's  mind 
before  the  world,  or  the  ages,  from 

eternity     (Acts   2:23,-    Eph.   3:9;    Rev.   13:8). 

And  all  this /or  our  glory,  the  spirit- 
ual splendor  of  his  people,  in  contrast 
to  the  rulers  of  this  world,  who  will  be 
brought  to  nothingness  (ver.  6). 

8.  Which,  wi.sdom,  none,  betterj 
no  one,  of  the  princes,  or  rulers,  oi 
this  world  knew,  or  has  knoivn. 
The  Jewish  leaders,  Herod  and  Pontius 
Pilate,  were  the  representatives  of  this 
world's  rulers  (Acts  4  :  26, 27),  And  their 
ignorance  is  evident,  for  had  they 
know^n  it  they  would  not  have 
crucified  the  Lord  of  glory  (Acts 
3 :  17 ;  Luke  23 :  34),  ^vlio  is  the  beginning* 
and  end  of  this  divine  wisdom.  Notice 
the  striking  contrast  between  the  shame- 
ful death  upon  the  cross  and  the  Lord, 

the     possessor     ^d     giver      (James  2  :l). 

There  seems  to  be  an  allusion  to  our 
glory  (ver.  7),  and  the  epithet  may  be 
translated^  the  Lord  of  that  glory  of 
which  he  is  the  embodiment  and  source 

(John  17  :  1-5,  22). 

9.  This   is    closely  connected    with 
what  precedes,  and  should  be  only  sepa- 


rated from  ver.  8  by  a  semicolon.  It 
may  be  translated :  hut  {as  it  is  written ) 
things  lohich  eye  saxv  not  and  ear  heard 
not,  and  ichich  entered  not  into  the 
heart  of  man,  namely,  the  things  which 
God  prepared  for  them  that  love  him. 
There  has  been  much  discussion  whence 
these  words  are  taken.  They  appear  to 
be  a  free  quotation  from  Isa.  64  :  4, 
combining  with  it  truth  taught  in  other 
portions  of  the  Old  Testament.  Some 
would  refer  to  such  passages  as  Isa. 
52  :  15 ;  65  :  16,  17.  Or  we  may  regard 
the  apostle  as  expanding  and  explain- 
ing the  first  three  clauses  by  the  last 
clause.  This  wisdom  consisted  not 
only  of  things  unseen  and  unheard, 
but  also  inconceivable,  the  things,  he 
adds,  which  God  prepared  for  them 
that  love  him.  This  does  not  refer  to 
the  future  happiness  of  the  redeemed, 
but  to  the  wisdom  which  was  revealed : 
by  the  Spirit  and  taught  by  the  apos-  • 
ties  (ver.  10).  In  Heb.  6  :  1,  2,  we  have 
named  the  elements  of  the  doctrines  of 
Christ,  such  as  faith  toward  God,  etc. 
(Comp.  Heb.  5 :  12.)  Bcyoiid  the  simple 
and  fundamental  truths  which  would 
be  first  preached  to  men  were  the  deep 
things  of  God  (ver.  lo),  the  great  doc- 
trines which  Paul  discusses  in  his 
Epistles  to  the  Komans,  Galatians, 
Philippians,    Ephesians,    and    Colos- 

Sians    (Rom.  3:  21-26;    11   :  33-36;    Phil.  2:5-12, 
etc.). 

10.  In  this  and  the  two  following 
verses  Paul  speaks  of  the  revelation  of 
this  wisdom.  But  God  hath  re- 
vealed— removed  the  veil,  disclosed, 
that  which  was  before  unknown. 
Them,  the  things  spoken  of  in  ver. 
9 ;  unto  us,  Paul  and  his  fellow-apos- 
tles and  teachers   (ver.  6,  12,  13).      By, 


202 


I.  CORINTHIANS 


[Ch.  IL 


the  Spirit  » seareheth  all  things,  yea, 

11  the  deep  things  of  God.  For  what 
man  kuoweth  the  things  of  a  man, 
♦save  the  spirit  of  man  which  is  in 
him?  "even  so  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of 
God. 

12  Now  we  have  received,  not  the  spirit 
of  the  world,  but 'the  spirit  whien  is 
of  God ;  y  that  we  might  know  the 
things  that  are  » freely  given  to  us  of 

13  God.  a  Which  things  also  we  speak, 
not  in  the  words  which  man's  wisdom 
teacheth,  but  which  the  Holv  Ghost 
teacheth ;  comparing  spiritual  things 


the  Spirit,  for  the  Spirit  searches  all 

11  things,  even  the  depths  of  God.  For 
who  among  men  knows  the  things  of 
the  man,  but  the  spirit  of  the  man, 
which  is  in  him  ?  So  also  the  things  of 
God  no  one  knows,  but  the  Spirit  of 

12  God.  And  we  received,  not  the  spirit 
of  the  world,  but  the  spirit  whicn  is 
from  God ;  that  we  might  know  the 
things  that  were  freely  given  to  us  by 

13  God.  Which  things  also  we  speak,  not 
in  words  taught  by  human  wisdom, 
but  in  those  taught  by  the  Spirit; 
combining  spiritual  things  with  spirit- 
ual. 


s  See  refs.  1  Chron.  28  :  9.  t  Prov.  14  :  10 ;  20  :  27.  u  Rom.  11  :  33,  34.  x  Rom.  8  :  15,  16. 

y  John  16  :  14,  15  ;  1  John  2  :  20,  27.  z  Rom.  3  :  24  ;  8  :  32.  a  See  refs.  ver.  4. 


through,  his,  rather,  the,  Spirit,  the 
preferable  text.  The  reason  and  proof 
of  this  given  as  far  as  ver.  12.  For 
the  Spirit  searcheth,  examining  in- 
to, implying  accurate  knowledge  (Rom.  8  : 
27;  Rev.2 :23),  alJ  thiugs,  yca  the 
deep  things,  or,  even  the  depths  of 
God,  his  being,  attributes,  his  coun- 
sels, and  infinite  fullness  (Rom.  ii:33). 
Notice  that  the  Holy  Spirit  is  spoken 
of  in  this  and  the  next  verse  as  distinct 
from  God  the  Father. 

11.  The  knowledge  of  God  concern- 
ing himself  is  illustrated  analogically 
by  man's  knowledge  concerning  him- 
self. Since  man  was  made  in  the  im- 
age of  God,  the  analogy  holds  good, 
though  man  being  finite,  the  knowl- 
edge in  God's  case  is  infinitely  more 
complete.  For  what  man,  etc., 
rather,  For  who  among  men  knotveth 
the  things  of  a  man,  his  inner 
self,  his  thoughts  and  plans,  save 
the  spirit  of  man  which  is  in 
him.  No  .stranger  can  search  into  the 
depths  of  another's  soul ;  only  the  man 
himself  can  do  this.  Even  so  the 
things  of  God  knoweth  no  one 
but  the  Spirit  of  God,  who  alone 
stands  in  such  a  relation  as  to  know 
what  is  in  the  Divine  mind  (Jobii:7; 
isa.  40 :  28).  The  Only  point  which  Paul 
here  brings  out  and  illustrates  is  that 
tlie  Spirit  of  God  alone  can  reveal 
the  things  of  God.  Hence  the  analogy 
should  not  be  carried  further.     (Comp. 

Matt.  11  :  27  ;  John  14  :  26  ;  16  :  13. ) 

12.  Note  the  argument :  And  we 
liave  the  Spirit  (this  vtrsc),  and  the 
Spirit  knowetli  all  things  (vor.  lo,  ii), 
therefore  are  tliese  tilings  revealed  to 
us  (ver.  10).    Now  We  havc  received, 


rather,  and  we  received,  when  we  be- 
came disciples.  Not  the  spirit  of 
the  world,  "the  spirit  that  now 
worketh  in  the  children  of  disobe- 
dience "  (Eph.  2:2),  the  god  of  tliis  world 

(2  Cor.  4:4;  John  12  :  31 ;  8  :  44 ;    see  James  3  :  15), 

But  the  Spirit,  the  Holy  Spirit, 
which  is  of,  rather,  from  God  (John 
15 :  26).  The  design  of  this  reception  of 
the  Spirit  was  that  we  might  know 
the  things  that  are  freely  given 
to  us  of,  rather,  by  God.  These 
gifts  of  his  grace  are  the  treasures  of 
wisdom  and  glory  revealed  in  the  gospel 

(  ver.  9.     Comp.  Rom.  8  :  24-26  ;  Eph.  2  :  4-10). 

13.  Which  things,  freely  given  us 
by  God  (ver.  \-i)^we  also  speak,  not  in 
the  words,  the  arguments  and  rhe- 
torical fonnfi,  taught  by  humamoisdom, 
but  in  those  taught  by  the  Spirit.  Holy 
is  omitted  by  the  best  critical  author- 
ities. Comparing  spiritual  things 
with  spiritual.  These  words  have 
been  variously  explained.  Some:  Com- 
paring spiritual  things,  just  as  in  sec- 
ular matters  we  compare  secular  with 
secular.  Others:  Interpreting  or  ex- 
2)laining  (the  word  is  so  used  in  the 
Septuagint,  Gen.  40  :  8,  16,  22 ;  41  :  12, 
15;  Dan.  5:12)  spiritual  things  in 
spiritual  wordSj  or  to  spiritual  men, 
that  is,  conveying  spiritual  truths  in 
suitable  words.  But  others  more  ex- 
actly translate,  Combining  spiritual 
things  with  spiritual,  that  is,  with 
spiritual  words,  as  taught  by  the  Spirit, 
Thus  adapting  the  discourse  to  the 
subject,  putting  together  things  that 
agree  and  belong  together  side  by  side, 
spiritual  with  spiritual,  in  speaking  of 
the  things  freely  given  us  by  God. 
Seeking  to  convey  spiritual  truths  by 


Ch.  II.] 


I.  CORINTHIANS 


203 


14  with  spiritual.  ^  But  the  natural  man 
=  receiveth  not  the  things  of  the  Spirit 
of  Grod :  ^  for  they  are  foolishness  unto 
him:  ^neithercanhe  know  them,  because 

15  they  are  spiritually  discerned.  ^But 
he  that  is  spiritual  ^  judgeth  all  things, 
yet  he  himself  is  judged  of  no  man. 

16  ^YoT  Avho  hath  known  the  mind  of 
the  Lord,  that  he  may  instruct  him  ? 
'But  we  have  the  mind  of  Christ. 


14  But  a  natural  man  receives  not  the 
things  of  the  Spirit  of  God,  for  they 
are  foolishness  to  him ;  and  he  can 
not    know    them,    because    they    are 

15  spiritually  judged.  But  he  tliat  is 
spiritual  judges  all  things  ;  but  he  him- 

16  self  is  judged  by  no  one.  For  who  has 
known  the  mind  of  the  Lord,  that  he 
should  instruct  him  ?  But  we  have  the 
mind  of  Christ. 


b  Matt.  16  :  23  ;  Jude  19.        c  John  3  :  3-6.        d  1  :  18,  23.         e  Johu  6  :  44,  45  ;  Acts  17  :  18  ;  Eom.  8  :  5-8. 

/  3  :  1 ;  14  :  37.         g  Prov.  28  :  5  ;  John  7  :  17  ;  1  John  4:1.         A  See  refs.  Job  15  :  8. 

I  John  15  :  15;  Gal.  1  :  12. 


words  of  human  wisdom  would  be  in- 
congruous. 

14.  But  every  one  has  not  the  ca- 
pacity for  receiving  these  spiritual 
truths.  But  the  natural  man,  in 
his  physical,  natural  state,  under  the 
control  of  his  corrupt,  sensuous,  and 
animal  nature,  opposed  to  his  spiritual 
man,  which  has  been  regenerated  by  the 

Holy    Spirit    (Jude  19  :  James  3  :  15).      Paul 

presupposes  the  three-fold  division  of 
man  into  body,  soul,  and  spirit  (1  Theas. 

5  :23;  Heb.  4:12).       ThC     thiugS    Of  the 

Spirit  of  God  .  .  .  are  foolish- 
ness, appearing  as  folly  (i:  is),  to 
him,  and  he  cannot  know  them,  not 
being  able  to  understand  them  be- 
cause they  are  spiritually  dis- 
cerned,   ox  judged    of    (ver.  15;  4  :  3,  4). 

It  is  only  as  we  have  the  Spirit  of  God 
that  we  can  estimate  and  determine  the 
blessedness  of  divine  things.  We  must 
have  the  spiritual  capacity. 

15.  But  he  that  is  spiritual,  the 
spiritual  man,  who  is  under  the  con- 
trol and  enlightenment  of  God's  Spirit 
(14:37;  Gal.  6:1),  judgeth  all  things, 
examines  and  determines  concerning 
the  things  of  God  (ver.  12,  is),  and  all 
things  necessary  to  salvation  (1  xhess. 
5:21).  But  he  himself  is  judged 
hy  no  one  who  is  not  spiritual.  This  is 
evidently  the  meaning;  the  privilege 
and  ability  of  judging  is  given  to  the 
spiritual  in  this  verse,  and  in  14  :  29  ; 
1  John  4:1.  He  occupies  a  higher 
position  than  the  natural  man,  and  in 
his  spiritual  exercises  is  beyond  the 
scrutiny  of  the  natural,  unrenewed 
man.  Paul  often  exercised  his  spirit- 
ual judgment  in  his  estimate  of  per- 
sons and  things  (chap.  7,  8;  I6  :  1,  2;  Gal.  2  : 
14-16;    Acts  13   :  9,   etc.). 

16.  Proof  of  the  foregoing  by  Scrii)- 
ture,  quoted  from  the  Septuagint  of 
Isa.  40  :  13.     For  who  hath  known 


the  mind  of  the  Lord,  the  thoughts, 
purposes,  and  disposition  of  the  Lord, 
that  he  may  instruct  him?  But 
we,  the  spiritual,  have  the  mind  of 
Christ,  which  is  here  made  identical 
with  the  mind  of  the  Lord.  As  no  one 
can  know  and  instruct  God,  so  the 
natural  man  cannot  know  and  exer- 
cise judgment  upon  us  who  are  spirit- 
ual and  possessed  of  the  thoughts  and 
disposition  of  Christ.  "  The  possession 
of  this  mind  of  Christ  renders  him 
who  has  it  a  mystery  to  him  who  has  it 
not.  The  workings  of  his  soul,  thus 
enlightened  by  a  higher  power,  are  in- 
scrutable to  those  who  are  destitute  of 
spiritual  vision"  (J.  J.  Lias). 

Peactical  Remarks. 

1.  Ministers  of  the  gospel  should  faith- 
fully speak  God's  bidding  in  language 
plain,  simple,  and  intelligible  to  all  (ver. 
1 ;  Jonah  3:2;  Jer.  1 :  17 ;  23  :  28 ;  Acts 
5  :  20). 

2.  The  Chri.stian  minister  should  knoxo 
Christ,  and  live  by  faith  in  a  crucified 
and  risen  Saviour  (ver.  2;  Gal.  2  :  20; 
Rom.  15  :  29). 

3.  The  great  purpose  of  the  gospel 
preacher  should  be  to  present  Christ  cru- 
cified. The  incarnation  and  the  resurrec- 
tion and  all  doctrine  and  teaching  should 
bear  relation  to  the  great  doctrine  of  the 
atonement  (ver.  2 ;  Rom.  3  :  23-26 ;  Phil. 
2  :  ^13). 

4.  The  preaching  of  the  cross,  as  Paul 
preached  it,  is  the  only  kind  of  preaching 
that  will  be  truly  successful  (ver.  1-4 ;  1 : 
23,  24;  Johns  :  14  ;  12:32). 

5.  Feeling  our  own  insufficiency,  we 
trust  Christ  the  more  and  accomplish 
most  for  him  (ver.  3-5  ;  2  Cor.  12  :  9,  10). 

6.  The  gospel  gives  evidence  to  its  di- 
vine origin  and  power  in  the  conversion 


204 


I.  CORINTHIANS 


[Ch.  III. 


Correction  of  party  spint ;  Paul's  ministry 
exhibited  and  defended. 

3  AND  I,  brethren,  could  not  speak 
unto  you  as  unto  ''spiritual,  but  as  un- 
to 1  carnal,  even  as  unto  babes  in  Christ. 


3      AND  I,  brethren,  was  not  able  to 
speak  to  you  as  spiritual,  but  as  carnal, 


A2  :  15;  Gal.  6  :  1. 


I  Ver.  3,  4  ;  2  :  14. 


of  sinners  and  in  the  building  up  of 
Christians  in  heart  and  life  (ver.  4,  5 ;  1 
Thess.  1:5). 

7.  The  Christian  has  in  his  own  ex- 
perience the  proof  that  the  gospel  is  of 
God  and  not  of  man  (ver.  5  ;  John  4  :  41 ; 
9  :  25,  38). 

8.  The  gospel  reveals  true  and  divine 
wisdom,  and  the  more  mature  the  Chris- 
tian, the  greater  his  power  to  receive  it. 
The  more  he  grows  in  grace,  the  greater 
his  knowledge  of  the  truth  (ver.  6;  Phil. 
3  :  13-16;  2  Peter  3  :  18). 

9.  God  has  designed  the  gospel  to  re- 
dound to  the  final  glory  of  believers  (ver. 
7;  2  Tim.  1  :  10;  Rom.  2  :  7). 

10.  Unconscious  sins  may  bring  ujxjn 
ourselves  and  others  interminable  evils. 
Yet  ignorance  is  no  excuse,  since  suflB- 
cient  light  has  been  given  (ver.  8 ;  John 5 : 
36;  10:35;  Luke  16:  31). 

11.  Christians  have  spiritual  views  dif- 
ferent from  others— of  God,  of  Christ, 
of  truth  and  salvation,  of  heaven  and 
eternity  (ver.  9,  10 ;  John  14  :  26 ;  16  :  12- 
14). 

12.  The  Holy  Spirit  is  a  Divine  Person. 
So  also  we  read  of  Christ  "the  Lord  of 
glory"  (ver.  8),  and  of  the  "Father  of 
glory"  (Eph.  1:17),  and  the  "Spirit  of 
glory"  (1  Peter  4  :  14),  pointing  to  their 
equal  divinity  (ver.  10-12). 

13.  Through  the  Spirit  the  Christian 
may  know  of  God,  thus  enjoy  the  illu- 
mination of  the  Spirit  and  know  his 
gracious  puryMises  toward  him,  and  be 
as.sured  of  his  oAvn  salvation.  Conse- 
quently his  spirit  is  different  from  that  of 
the  world  (ver.  12 ;  John  15  :  16). 

14.  Paul  was  in.spired,  and  under  the 
influence  of  the  Spirit  spoke  the  inspired 
truth  of  God.  Inspiration  is  the  guid- 
ance of  the  Holy  Spirit  in  communicating 
divine  revelation  (ver.  13 ;  7  :  10, 12 ;  11  : 
23:  Gal.  1  : 1). 

15.  Men  by  nature  are  blind  to  the 
spirituality  of  the  gospel  and  to  the  beau- 
ties of  religion,  and  need  enlightenment 


and  regeneration  by  the  Holy  Spirit  (ver. 
14  ;  Rom.  8:6-8;  Rev.  3  :  17). 

16.  The  truly  spiritual  man  should  live 
above  the  world,  yet  in  the  world,  and 
interested  in  the  duties  and  work  of 
every-day  life  (ver.  5  ;  John  17  :  15-18). 

17.  Our  spiritual  exercises  should  be  in 
accordance  with  the  mind  and  teaching 
of  Christ,  and  regulated  by  his  written 
word  (ver.  16;  14  :  33,  40). 

18.  We  should  pray  for  the  'Spirit,  that 
he  may  enable  us  to  see  and  receive  the 
truth.  We  need  the  illumination  of  the 
Spirit  to  understand  revelation  aright 
(ver.  6-16 ;  Ps.  119  :  18 ;  John  16  :  13). 

CHAPTER  III. 

Paul  returns  to  the  partyism  in  the 
Corinthian  church  and  applies  what 
he  had  said,  showing  that  they  were 
carnally  minded  (ver.  1-4) ;  and  that 
Christian  teachers  are  but  servants  and 
workers  with  God,  who  alone  gives  the 
increase  (ver.  5-9)  ;  that  he  himself  had 
laid  Christ  as  the  foundation  among 
them  and  others  had  l)uilded  thereon 
(ver.  10, 11);  and  that  each  man's  work 
would  be  tested  at  the  judgment  (ver. 
12-15).  Reminding  them  that  they  are 
the  temple  of  God,  he  warns  them  of 
their  danger  and  responsibility  (ver. 
16,17),  and  exhorts  them  to  renounce 
their  false  wisdom,  and  to  willingly 
lose  everything,  and  not  glory  in  men, 
so  that  in  Christ  they  may  be  wise  and 
gain  all  things  (ver.  18-23). 

1-4.  Party  spirit  and  divisions 
prove  that  the  corinthians  are 
carnal-minded. 

1.  What  I  have  said  was  exemplified 
in  your  case,  and  accordingly  I, 
brethren,  tvas  not  able  to  speak  un- 
to you,  when  I  was  with  you,  as  un- 
to spiritual — regenerate,  under  the 
control  and  enlightenment  of  the  Holy 
Spirit — such  persons  as  were  referred  to 
in  2  :  15 ;  but  as  carnal — as  men  of 
flesh,  influenced  by  animal  appetites 
and  a  corrupt  human  nature,  rather 
than   by  the  Spirit  of  God.    On  the 


Ch.  III.] 


I.  CORINTHIANS 


205 


2  I  have  fed  you  with  "  milk,  and  not 
with  meat :  "  for  hitherto  ye  were  not 
able  to  bear  it,  neither  yet  now  are  ye 

3  able ;  for  ye  are  yet  carnal.  For 
9  whereas  there  is  among  you  envying, 
and  strife,  and  divisions,  are  ye  not 

4  carnal,  and  walk  as  men  ?  For  while 
one  saith,  p  I  am  of  Paul ;  and  another, 
I  am  of  Apollos  ;  are  ye  not  carnal  ? 

5  Who  then  is  Paul,  "and  who  is  Apol- 
los, but  1  ministers  by  whom  ye 
believed,  reven  as  the  Lord  gave  to 

6  every  man?  « i  have  planted,  « Apollos 
watered  ;  "  but  God  gave  the  increase. 

7  So  then  ^  neither  is  he  that  plauteth 
any  thing,  neither  he  that  watereth ; 

8  but  Grod  that  giveth  the  increase.  Now 


2  as  babes  in  Christ.  I  fed  you  with 
milk,  and  not  with  solid  food  :  for  ye 
were  not  yet  able  to  bear  it ;  nay,  not 

3  even  now  "are  ye  able ;  for  ye  are  yet 
carnal.  For  whereas  there  is  among 
you  envying  and  strife,  are  ye  not 
carnal,  and  do  ye  not  walk  as  men? 

4  For  whenever  one  says,  I  am  of  Paul ; 
and  another,  I  am  of  Apollos ;  are  ye 

5  not  men  ?  What  then  is  Apollos  ?  and 
what  is  Paul  ?  Servants  through  whom 
ye  believed,  and  that  as  the  Lord  gave 

6  to    each     one.      I     planted,    Apollos 

7  watered ;  but  God  made  it  grow.  So 
then  neither  is  he  that  plants  any- 
thing,  nor  he  that  waters ;    but  God 

8  who  makes  it  grow.  And  he  that  plants 


m  Heb.  5  :  12-14.         n  John  16  :  12.  o  11  :  18 ;  Gal.  5  :  20,  21 ;  James  3  :  16.         p  1  :  12.         g  2  Cor.  3:3,6. 

r  12  :  4-11,  28  ;  Rom.  12:3-6;  1  Peter  4  :  10,  11.  s  4  :  14,  15  ;  9  :  1 ;  Acts  18  :  4,  8,  11. 

t  Acts  18  :  24,  27  ;  19  :  1.  « 15  :  10.  i  2  Cor.  3:5;  12  :  11. 


meaning  and  use  of  carnal,  see  note  on 
Rom,  7  :  14.  It  is  not  meant  that  they 
were  really  unregenerate,  for  Paul 
adds,   as  unto    babes    in    Christ. 

He  could  not  preach  the  divine  wisdom 
in  its  fullness  to  them  (2 :  e,  lo),  for  they 
were  not  prepared  to  receive  it  ( ver.  2. 

Comp.  Heb.  5  :  11-15). 

2.  I  have  fed,  rather, //ecZ  you, 
when    at    Corinth,   with    milk,    the 

simple  elementary  truths  of  the  gospel. 
Not  with  meat,  or  solid  food,  the 
more  difficult  doctrines  and  higher 
views  of  the  spiritual  life  (2:6,7). 
Compare  the  higher  flights  in  the  Epis- 
tle to  the  Ephesians  in  contrast  to  the 
lower  subjects  principally  dealt  with  in 
this  Epistle.  Such  lofty  views  of 
spiritual  thought  they  were  not  yet 
able  to  receive. 

3.  For  ye  are  yet  carnal— :^&s^/i/, 
exhibiting  the  influence  of  animal 
appetites  and  a  corrupt  human  nature. 
The  idea  is  not  that  the  natural  animal 
appetites  are  in  themselves  sinful,  but 
rather  that  human  nature  is  sinful. 
The  bodily  appetites  are,  however, 
often  a  source  of  temptation  and  sin. 
Their  envying  and  strife  Avere  evi- 
dences of  an  animal  and  corrupt  nature 
in  them  (Gai.  5 :  19-21),  and  that  they  were 
walking  as  men  after  the  manner  of 
men  (i5:32)  in  their  natural,  unre- 
newed state  (Rom.  8:3). 

4.  Paul  and  Apollos,  represent- 
ing different  classes  of  teachers.  Are 
ye  not  carnal  ?  or  according  to  the 
majority  of  critical  authorities,  Are  ye 
not  men  f  purely  human  and  exhibiting 
the  natural,  unrenewed  state  of  men. 


5-9.  Christian  preachers  and 
teachers     only     servants     and 

WORKMEN  ;       God      gives     THE      IN- 
CREASE. 

5.  Who  then  is  Paul,  etc.  The 
best  critical  authorities  read,  What 
then  is  Apollos,  and  what  is  Paul? 
Ministers,  or  sfri'«n/s  through  whom 
ye  believed,  even  as  the  Lord  gave 
to  each  one — and  that  too,  as  Christ 
has  allotted  to  each  one  his  labor  and 

success  (Eph.  4:  7-12). 

6.  I  have,  rather,  /  planted,  in 
preaching  the  gospel  first  at  Corinth 
(Acts  18  :  i-ii).  Apollos  watered, 
while  Paul  passed  through  the  upper 
districts  of  Asia  (Acts  19  :i).  Paul  had 
peculiar  ability  in  starting  work  and 
churches,  as  seen  wherever  he  went. 
But  Apollos  appears  to  have  had  the 
ability  of  fostering  and  advancing  the 
spiritual  work  already  begun.  But 
in  both  cases  God  gave  the  in- 
crease, or  caused  it  to  groiv — made 
their  labors  eifectual.  The  exact  agree- 
ment of  Paul's  incidental  reference 
here  with  the  history  in  the  Acts 
(18 : 1-27)  is  an  evidence  of  the  genuine- 
ness and  truthfulness  of  both  this  Epis- 
tle and  the  Acts. 

7.  So  then,  an  inference  from  the 
preceding,  neither  is  he  that  plant- 
eth  or  watereth  anything,  of  any 
consequence,  but  comparatively  as 
nothing.  But  God  that  giveth  the 
increase,  better,  Makest  it  to  groio. 
"Gifts  can  effect  as  little  in  spiritual 
as  diligence  and  expertness  in  temporal 
matters,  without  God's  blessing"  (Ols- 

HArSEN). 


206 


I.  CORINTHIANS 


[Ch.  III. 


y  he  that  plantrth  and  he  that  watereth 
are  one  ;  »  and  every  man  shall  receive 
his  own  reward  according  to  his  own 
9  labour.  For  "we  are  labourers  together 
with  God:    ye  are  ''God's  hu.sbandry, 

10  ye  are  ^ God's  building.  According  to 
the  grace  of  God  which  is  given  unto 
me,  as  a  wise  master-builder,  I  have 
laid  dthe  foundation,  and  another 
buildeth  thereon.  But  •'let  every  man 
take  heed  how  he  buildeth  thereupon. 

11  For  other  foundation  can  no  man  lay 
than   ^that   is   laid,    which   is   Jesus 


and  he  that  waters  are  one  ;  but  each 
will  receive  his  own  wages  according 
9  to  his  own  lalx)r.  F(jr  we  are  God's 
fellow-workers ;  ye  are  God's  field, 
God's  building. 

10  According  to  the  grace  of  God  which 
was  given  to  nie,  as  a  wise  master- 
builder  I  laid  a  foundation,  and  another 
builds  thereon.    But  let  each  one  take 

11  heed  how  he  builds  thereon.  For 
other  foundation  can  no  one  lay  than 
that  which  is    laid,  which    is    Jesus 


y  John  4  :  36-38.         z  See  refs.  Job  34  :  11 ;  Gal.  6  :  4,  5  ;  Rev.  2  :  23.  a  Mark  16  :  20  ;  2  Cor.  6  :  1. 

6  Isa.  5:1-7;  Matt.  21  :  33-40 ;  John  15  :  1,  2.         c  Eph.  2  :  10,  20-22.        d  4  :  15 ;  Rom.  15  :  20. 

e  1  Peter  4:11.  /  Matt.  16  :  18  ;  Acts  4  :  11,  12  ;  Gal.  1:7-9;  Eph.  2  :  20. 


8.  Now,  better,  Ayid,  he  that 
planteth  and  he   that   watereth 

are  one  thing,  one  instrumentality, 
they  belong  together,  being  fellow- 
laborers.  This  equality  is  opposed  to 
any  supposed  superiority,  or  to  any 
rivalry  of  teachers,  or  to  party  spirit 
among  them.  Notice  how  the  neuter 
gender  is  used  in  this  and  preceding 
verses,  as  if  to  emphasize  the  contrast 
between  the  workers,  who  are  servants 
and  instruments,  and  God,  who  works 
through  them.  And  every  man, 
better,  each,  he  that  plants  and  he  that 
waters,  shall  receive  his  oAvn  re- 
ward, or  wages,  according  to  his 
own  labour,  which  he  has  done  and 
his  faithfulness  in  doing  it  (2Cor.  5:i0; 
2  Tim.  4:8).  They  are  but  servants  and 
responsible  to  God. 

9.  For  introduces  a  reason  for  what 
he  had  just  said,  For  we  are  God's 
fe/low-tvorkers.  Being  fellow-ivorkers 
they  were  one  in  the  nature  and  equal- 
ity of  their  works,  and  being  fellow- 
workers  of  God  they  were  accountable 
to  him  and  would  receive  their  wages 
of  him.  While  subordinate  to  him 
they  are  nevertheless  God's  helpers 
and  workers  together  with  him  (2Cor. 
5: 20;  6:1).  They  had  also  worked  in 
one  place  and  among  one  people.  Ye 
are  God's  husbandry,  or  field,  ye 
are  God's  building — the  field  and 
building  were  not  theirs  but  God's, 
and  to  him  they  were  responsible. 
Notice  a  distinction  is  here  made  be- 
tween the  preacher  and  the  people. 
The  last  figure  of  a  building  is  added 
to  introduce  what  follows. 

10-17.  The  BriLDERS  and  the 
BFTLDING.  They  build  on  Christ,  but 
often  with  different   materials.     Their 


dangers  and  responsibility.  Character 
building. 

10,  According  to  the  grace,  the 
favor,  of  God  which  7cas  given  me 
in  my  labors  among  you,  fitting  me 
for,  and  enabling  me  to  do  the  work, 
not  merely  as  a  builder,  but  as  a 
wise  or  skillfnl  masterbuilder,  or 
architect,  I  laid  (omit  have)  a  foun- 
dation and  another,  whoever  he 
may  be,  buildeth  thereon,  carrying 
on  the  work  begun.  The  work  at  Cor- 
inth he  had  presented  under  the  figure 
of  a  field  (ver.  5-8)  ;  now  as  a  building. 
But,  turning  to  a  new  point  of  \new — 
the  kind  of  building  and  the  reward 
of  the  builders — let  every  man,  each 
one,  take  heed  how  he  buildeth 
thereupon.  There  may  be  many 
methods  and  materials  in  building 
thereon,  but  he  assumes  that  there  can 
be  but  one  foundation,  which  he  also 
asserts  in  the  next  verse. 

11.  I  have  taken  for  granted,  Paul 
might  have  said,  that  there  is  but  one 
foundation.  For  other  foundation 
can  no  man  lay  than  that  is  laid, 

by    God    himself    (isa.  28:16;    Rom.  9:33), 

which   is   Jesus    Christ,      (see  aiso 

Eph.  2  :  20:   1  Peter  2:6.)        Notice    that    it 

is  Christ  himself  who  is  the  founda- 
tion, and  not  mere  teaching  ahoxit 
Christ.  Yet  Christ  is  the  great  Ee- 
vealer,  the  sum  and  substance  of  the 
gospel,  "the  way,  the   truth,  and  the 

life  "   (John  14  :  6,  on  which  see  note;    Col.  2:3). 

Paul  lind  laid  this  foundation  among 
the  Corinthians  (ver.  lo)  by  preaching 
Christ  crucified  (2:i-5),  Christ  being 
received  by  them  in  faith,  and  formed 
in  them  by  the  Holy  Spirit,  the  hope 
of  glory  (Col.  1 :  27).  '"  Jesus  Christ,  the 
foundation  of  the  whole  church  upon 


Ch.  III.] 


I.  CORIXTHIANS 


207 


12  Christ.  Now  e  if  anj-  man  build  upon 
this  foundation  gold,  silver,  precious 

13  stones,  wood,  hay,  stubble ;  ^  every 
man's  work  shall  be  made  manifest : 
for  the  day  >  shall  declare  it,  because  it 
shall  be  revealed  by  fire ;  and  ^  the  fire 
shall  try  every  man's  work  of  what 

14  sort  it  is.  i  If  any  man's  work  abide 
which  he    hath    built  thereujxDn,   he 

15  shall  receive  a  reward:  if  any  man's 
work  shall  be  burned,  he  shall  suffer 
loss :  but  he  himself  shall  be  saved ; 
■"  yet  so  as  by  fire. 


12  Christ.  And  if  any  one  builds  on  the 
foundation  gold,  silver,  costly  stones, 

13  wood,  hay,  stubble ;  the  work  of  each 
one  will  be  made  manifest ;  for  the 
day  will  show  it,  because  it  is  revealed 
in  fire,  and  the  fire  itself  will  prove  of 

14  what  sort  is  each  one's  work.  If  any 
one's  work  which  he  builds  thereon 
shall  remain,  he  will  receive  wages. 

15  If  any  one's  work  shall  be  burned  up, 
he  will  suffer  loss ;  but  he  himself  will 
be  saved ;  yet  so  as  through  fire. 


g  Matt.  15  :  1-9  ;  Gal.  4  :  10  ;  Col.  2:6-8;  1  Tim.  4:1-3;  Heb.  13  :  9  ;  2  Peter  1  :  5-7.      h  Ver.  14,  15  ;  4  :  5. 

i  1  :  8 ;  2  Thess.  1  :  7-10  ;  1  Peter  1:7.  k  Isa.  4:4;  Mai.  4  :  1. 

I  Dan.  12  :  3  ;  1  Thess.  2  :  19  ;  1  Peter  5:2,4.  m  Amos  4:11;  Jude  23. 


earth,  must  shew  himself  in  his  life- 
inspiring  power  at  the  rise  of  every 
individual  church,  nay,  in  every  heart, 
if  it  is  to  be  sanctified.  The  character 
of  the  great  universal  temple  of  God  is 
thus  repeated  in  every  church,  in  every 
heart.  Everywhere  must  the  living 
Christ  be  the  corner-stone,  the  new 
man,  born  in  regeneration"  (Ols- 
hausen). 

12.  The  different  materials  which 
may  be  built  on  Christ,  the  foundation. 
If  any  one  builds  upon  this  foun- 
dation gold,  silver,  precious,  or 
costly,  stones,  as  granite  and  marble — 
such  doctrines  and  practices  as  shall 
be  enduring  and  shall  stand  the  test  of 
the  judgment;  wood,  hay,  stubble — 
doctrines,  practices,  ceremonies,  such 
as  are  perishable  and  cannot  endure 
the  test  of  the  last  great  day.  The 
figures  here  used  are  those  materials 
which  are  and  are  not  combustible. 
That  the  materials  do  not  represent 
persons,  false  and  true  church-mem- 
bers, but  true  and  false  teachings,  which 
contribute  to  the  building  of  the  char- 
acters and  lives  of  Christians,  appears 
evident  from  what  follows.  While 
this  building  on  the  true  foundation 
has  primary  reference  to  Christian 
preachers  and  teachers,  it  may  also  be 
applied  to  every  Christian,  since  every 
individual  believer  is  founded  on  Christ 
and  is  building  thereon  (Acts 4:  ii,  12). 

13.  Every  man's  Avork  ^oill  he 
made  manifest,  whether  it  is  dura- 
ble and  valuable,  or  perishable  and 
worthless.  For  the  day  toill  de- 
clare, better,  show  it — the  judgment 
day  at  Christ's  coming  (4:5;  Rom.  2 :  le;; 
2  Cor.  5:10)  will  show  tlic  character  of 
the  building,  because  it — the  day — 


shall  be  revealed,  rather,  because  it 
is  to  be  revealed  in  fire,  the  very  ele- 
ment which  permeates  and  envelopes, 
as  it  were,  that  day.  The  fire  is  not 
that  of  punishment,  but  of  testing  and 
searching  out  and  separating  the  true 
and  the  false;  the  fire  ^nll  try,  or 
prove,  every  man's  work  of  what 

sort     it      is.      (See  1  Peter  1  :  7;   Matt.  3  :  12  ; 

Mai.  3:1-3;  Heb.  12  :  29.)  Fire  represents 
the  element  of  trial,  bringing  to  light 
and   consuming  all  that  is  perishable 

(4:5;  Heb.  4  :  13), 

14.  The  result  of  the  test  of  the 
judgment  upon  the  buildings  on  the 
true  foundation.  If  any  man's  work 
a  b  i  d  e — remains  unharmed,  if  it 
proves  incombustible,  if  it  consists  of 
the  pure  and  eternal  truths  of  God's 
word,  of  the  doctrines  and  practices 
w^hich  will  stand  the  searching  tests  of 
the  judgment,  then  he  shall  receive 
a  reward — be  recompensed  for  his 
faithful  and  effective  labors. 

15.  If  any  man's  work  shall  be 
burned  up — if  it  consists  of  false  prin- 
ciples and  practices,  then  it  will  not 
stand  the  test  of  the  judgment,  but  his 
hovel  of  wood,  hay,  and  stubble  will 
be  consumed,  and  he  shall  suffer 
loss  of  wages  and  everything  except  the 
foundation.  Yet  he  himself  shall 
be  saved,  having  believed  and  built 
on  the  true  foundation,  Jesus  Christ. 
Yet  so  saved,  as  by,  or  through  fire, 
saved  with  difficulty,  like  one  just 
escaping  with  his  life  out  of  a  burning 

building  (Zech.   3:2;    Mai.    4  :  1;    2   John  8), 

This  passage  gives  no  support  to  the 
doctrine  of  purgatory ;  it  is  not  said 
that  the  man  is  saved  by  fire  as  a  means 
of  purification.  But  fire  is  used  as  an 
illustration,  so  as  through  fire  ;  like  one, 


208 


I.  CORINTHIANS 


[Ch.  III. 


16  "Know  ye  not  that  ye  are  the  temple 
of  God,  o'and  thai  the  Spirit  of   God 

17  dwelleth  in  you?  Plf  any  man  defile 
the  temple  of  God,  him  shall  God  de- 
stroy ;  for  the  temple  of  God  is  holy ; 
which  temple  ye  are. 

18  1  Let  no  man  deceive  himself :  if  any 
man  among  you  seemeth  to  be  wise  in 
this  world,  'let  him  become  a  fool,  that 

19  he  may  be  wise.  For  •'  the  wisdom 
of  this  world  is  foolishness  with  God  : 
for  it  is  written,  He  taketh  the  wise 

20  in  their  own  craftiness:   and   again, 


16  Know  ye  not  that  ye  are  God's 
temple,   and    that   the    Spirit  of  God 

17  dwells  in  you?  If  any  one  destroys 
the  temple  of  God,  him  will  God  de- 
stroy :  for  the  temple  of  God  is  holy, 
and  that  ye  are. 

18  Let  no  one  deceive  himself.  If  any 
one  among  you  thinks  that  he  is  wise 
in  this  age.  let  him  become  a  fool,  that 

19  he  may  become  wise.  For  the  wisdom 
of  this  world  is  foolishness  with  (iod. 
For  it  is  written,  He  that  takes  the  wise 

20  in  their  craftiness.    And  again, 


n  6  :  19  ;  2  Cor.  6  :  16  ;  Eph.  2  :  21,  22  ;  1  Peter  2:5.         o  John  14  :  17  ;  Rom.  8  :  11 ;  1  John  4  :  15,  16, 
p  Ezek.  5  :  11 ;  2  Peter  2:1.        q  Isa.  5  :  21.        r  Matt.  18  :  4 ;  Luke  18  :  17.        si:  19-21,  25-29. 


passing  through  the  fire,  is  saved  at 
great  risk  and  difficulty.  Stanley 
thinks  that  the  whole  image  of  this 
passage  "may  have  been  suggested,  or 
at  least  illustrated,  by  the  conflagration 
of  Corinth  under  Mummius  (146  b.  c); 
the  stately  temples — one  of  them  re- 
maining to  this  day — standing  amidst 
the  universal  destruction  of  the  meaner 
buildings." 

16,  The  figure  of  the  building  is 
carried  further,  and  warning  is  ad- 
dressed to  the  members  of  the  Corin- 
thian church.  Know  ye  not,  imply- 
ing that  they  did  know,  or  that  they 
ought  to  know,  yet  their  conduct 
seemed  inconsistent  with  such  knowl- 
edge. An  expression  as  if  surprising. 
That  ye  are  the  tem-ple— the  sanc- 
tuary,  the  inner  temple — of  God ; 
spoken  here  of  the  church  or  company 
of  believers  at  Corinth.  (Comp.  2  Cor  6  :  i6 : 
Eph.  2 :  21.)  The  figure  is  applied  to  the 
bodies  of  believers  in  6  :  19.  Accord- 
ingly, as  ye  are  the  temple  of  God, 
the  Spirit  of  God  dwelleth  in 
you  (Eph.  2 :  22).  The  Spirit  dwells  in 
believers  and  among  them.  He  is  in 
the  local  church  only  as  he  is  in 
the  hearts  of  its  members   (Heb.  3:6;i 

Peter  2:5). 

17.  If  any  man  defile,  or  destroy, 
the  temple  of  God,  him  shall 
God  destroy.  The  verb  is  the  same 
in  both  members  of  the  sentence. 
"  Every  Levitical  defilement  was  con- 
sidered a  destroying  of  the  temple,  as 
was  every  injury  to  the  buildings,  and 
even  every  act  of  carelessness  in  the 
watching  and  superintendence  of  it  " 
(Meyee).  The  violator  of  the  sanc- 
tuary of  the  temple  was  punished  with 

death.       (Comp.  Acts   21  :  28,  on  whi(-h  see  note.) 

For  the  temple  of  God  is   holy, 

consecrated  to  him,  which  temple, 


rather,  which  sort,  are  ye.  Which 
refers  not  to  temple,  but  to  holy  as 
a  quality :  The  temple  of  God  is 
holy  and  so  are  ye.  Whoever  shall 
pollute  or  destroy  the  church  in  any 
degree  by  sinful  practice,  or  by  false 
doctrine,  or  by  party  di%'isions,  shall 
receive  a  like  punishment  from  God. 
He  that  works  ruin  to  God's  church 
shall  receive  like  ruin  to  himself.  On 
these  matters  Paul  enlarges  in  chapters 
five  and  six.  Compare  the  builder 
with  false  material  lo.sing  his  building 
(ver,  15);  also  many  sickly  and  dying 

churches  (H  :  30;  comp.  also  Matt.  18  :  6). 

18-23.  Eenunciation  of  world- 
ly WISDOM  IN  ORDER  TO  THE  TRUE 
WISDOM  ;  AND  OF  GLORYING  IN  MEN, 
SINCE  ALL  THINGS  ARE  GOD'S. 

18.  Warning  against  self-deception 
and  self-conceit.  Let  no  man  de- 
ceive himself  in  regard  to  these 
matters.  If  any  man  among  you 
seemeth  to  be  wise,  rather,  thinks 
that  he  is  trnse,  in  this  world,  having 
that  conceit  of  superior  wisdom  which 
was  largely  the  cause  of  the  partj' 
strifes  among  them,  and  this  was  like 
the  hay,  wood,  and  stubble  in  the 
building,  which  was  tending  to  destroy 
the  church.  Let  him  become  a 
fool  in  his  own  present  estimation  and 
in  the  world's  estimation,  by  accepting 
the  gospel  in  its  simplicity,  that  he 
may^  be,  rather,  may  become,  truly 
wise,  in  God's  sight  (2 :  "-le). 

19.  Enforces  the  preceding  exhorta- 
tion. For  the  wisdom  of  this 
world — worldly  wisdom  opposed  to 
heavenly  wisdom,  is  foolishness 
AVith  God— /o////  in  the  siglit  of  God. 
For  it  is  written  (Joh.  5  :  is),  He 
taketh,  ratlier,  He  that  taketh  the 
wise  in  their  craftiness.  If  God  is 
thus  spoken  of  as  grasping,  as  it  were, 


Ch.  III.] 


I.  CORINTHIANS 


209 


The    Lord   knoweth  the  thoughts  of 
the  wise,  that  they  are  vain. 

21  Therefore 'let  no  man  glory  in  men: 

22  for  "  all  things  are  yours ;  whether 
Paul,  or  Aix)llos,  or  ^  Cephas,  or  the 
world,  or  life,  or  death,  or  things  pres- 
ent, or  things  to  come  ;  all  are  yours ; 

2o  and  »ye  are  Christ's;  and  y Christ  is 
God's. 


The  Lord  knows  the  reasonings  of 

the  wise, 
That  they  are  vain. 

21  So  then,   let  no  one  glory  in  men. 

22  For  all  things  are  yours ;  whether 
Paul,  or  Apollos,  or  Cephas,  or  the 
world,  or  life,  or  death,  or  things 
present,  or   things    to    come,  all  are 

23  yours  ;  and  ye  are  Christ's,  and  Christ 
is  God's. 


t  Ver.  4-7  ;  1:12;  Jer.  9  :  25,  24. 
X  Rom.  14  :  8  ;  Gal.  3  :  29. 


M  2  Cor.  4  :  5,  15  ;  Eph.  4  :  11,  12.  t;  John  1  :  42. 

y  11  :  3  ;  Matt.  17  :  5 ;  Phil.  2  :  6-11 ;  Heb.  1  :  3. 


the  wise  in  their  craftiness,  turning  it  to 
their  own  confusion,  then  their  wisdom 
must  be  folly  in  his  sight. 

20.  And'  again  (ps.94  :  ii),  The 
Lord  knoweth  the  thoughts,  or 
7'easomngs,  of  the  wise  that  they 
are  vain,  foolish  and  fruitless.  In 
regard  to  their  reasonings,  compare 
Rom.  1  :  21 ;  Eph.  -4  :  17.  In  both  of 
these  quotations  Paul  follows  the  Sep- 
tuagiut  with  slight  variations,  showing 
that  he  substitutes  his  own  translations 
in  certain  instances. 

21.  Therelore,  or  So  then,  to  sum 
up,  and  in  view  of  the  folly  of  the 
world's  wisdom  before  God,  let  no 
man  glory  in  men,  especially  in  i 
party  leaders.  Let  not  Christians  pride 
themselves  against  one  another  in  their 
teachers  (* :  6).  For,  so  far  from  your 
belonging  to  any  human  teachers,  all 
things  belong  to  you — all  things  are 
for  your  good  (Rom.  8:28),  and  your 
teachers,  so  far  from  being  regarded  as 
your  lords  and  masters,  are  rather  your 
servants  for  Christ's  sake  in  order  that 
you  may  be  saved  (2  Cor.  4:5). 

22.  All  things  belong  to  you  as 
God' s  children  ( ver.  21 ) ,  whether 
Paul,  or  Apollos,  or  Cephas 
(1 :  12),  whose  gifts,  abilities,  and  labors 
are  the  common  property  of  all  be- 
lievers. Churches  do  not  exist  for 
teachers,  but  rather  teachei*s  for  the 
planting  and  building  up  of  churches. 
Notice  he  does  not  refer  to  the  leaders  of 
the  Christ  party  (1 :  12).  But  the  apos- 
tle does  not  stop  with  teachers,  but 
pushes  the  thought  still  farther  till  he 
gets  back  to  God.  God's  purposes  be- 
gin and  end  in  himself.  Or  the 
Avorld,  in  its  general  and  comprehen- 
sive sense,  the  universe,   since  ye   are 

"heil-S    of    the    world"     (Rom.   4    :   13;    8: 

19-23)  ;  or  life  or  death,  these  two  ex- 
tremes including  all  possible  conditions 
which  work  together  for  their  good  and 


their  final  salvation  and  glory;  or 
things  present  or  things  to  come, 

a  vast  sweep  of  the  present  and  future, 
its  joys  and  sorrows,  its  vicissitudes 
and  its  eternal  weight  of  glory;  all 
are  y^ours,  repealing  what  he  had 
said  and  summing  up  with  emphasis. 

23.  Nor  does  the  apostle  stop  here, 
but  note  the  change  of  ownership ;  all 
would  be  as  nothing  without  Christ. 
And  ye  are  Christ's — ye  are  not 
your  own  (6 :  20 ;  7 :  23),  but  you  and  all 
that  belongs  to  you  belong  to  Christ, 
and  are  to  be  used  for  him  and  to  his 
glory;  and  Christ  is  God's,  the 
human  and  divine  Christ,  the  Media- 
tor, belongs  to  God,  the  Father,  for  the 
fulfillment  of  his  purposes  and  the  ex- 
tension of  his  glory,  and  the  conse- 
sequent  good  of  all  his  creatures 
(15:28).  Paul  would  have  his  readers 
live  not  as  if  they  were  their  own  for 
selfish  purposes,  but  as  Christ's,  who 
lived  not  to  do  his  own  will,  but  the 
will  of  the  Father  who  sent  him  (John 
5:30).  Thus  Christ's  prayer  will  be 
answered,  "I  in  them,  and  thou  in 
me,  that  they  may  be  made  perfect  in 

one"   (John  17  :23). 

Pkactical  Remarks. 

1.  All  Christians  are  at  first  babes  in 
Christ,  but  should  not  remain  such,  but 
grow  up  into  the  full  stature  of  men  in 
Christ  Jesus  (ver.  1 ;  2  Peter  3  :  18 ;  Eph. 
4:  13). 

2.  The  gospel  has  spiritual  food  for  all 
capacities,  and  he  is  a  wise  minister 
who  suits  his  instructions  to  the  various 
necessities  of  his  hearers  (ver.  2 ;  John 
16  :  12). 

3.  Envy  is  a  fruitful  cause  of  strife,  and 
both  indicate  a  low  state  of  religion 
among  those  who  are  exercised  thereby 
(ver.  3 ;  James  3  :  14,  16). 

4.  Party  spirit  in  churches  and  among 


O 


210 


I.  CORINTHIAKS 


[Ch.  Ill, 


Christians,  and  the  following  of  party 
names,  are  opposed  to  the  spirit  of  Christ 
and  the  gospel  (ver.  4  ;  John  17  :  21-23). 

5.  Ministers  are  indeed  "servants,"  but 
they  are  honored  of  God  and  should 
receive  the  respect  and  affectionate  re- 
gard of  their  people  (ver.  5  ;  1  Tim.  1 :  12 ; 
1  Thess.  5  :  12,  13). 

G.  God  has  wisely  chosen  preachers  of 
different  gifts  and  talents  suited  to  the 
various  conditions  of  communities  and 
churches  (ver.  6;  Rom.  12  :  4-8). 

7.  All  ministers  are  on  a  level  as  co- 
workers with  God,  whatever  their  talents, 
position,  or  fields  of  labor  (ver.  8;  Matt. 
23  :8-12). 

8.  Christians  are  alike  a  holy  people 
and  a  royal  priesthood,  yet  ministers  are 
to  be  distinguished  from  their  congre- 
gations in  their  official  relations  and 
labtors  (ver.  9 ;  Mark  16  :  20 ;  2  Cor.  6  :  16). 

9.  Christ  is  the  only  foundation  of 
every  true  church  and  every  true  be- 
liever (ver.  10, 11 ;  Acts  4  :  12 ;  Eph.  2  :  20). 

10.  Through  the  preaching  of  the  gos- 
pel, and  by  faith,  Christ  is  laid  as  the 
foundation  in  the  heart  of  the  Christian 
(ver.  10,  11 ;  2  :  1,  2  ;  Col.  1  :  27,  28 ;  2  Cor. 
13  :  5). 

11.  True  believers  as  well  as  true  gospel 
preachers  build  on  Christ  as  a  foundation, 
but  some  erect  structures  upon  it  widely 
different  from  others  (ver.  12 :  Gal.  3:1-3; 
5:22;  2  Peterl  :  5,  6). 

12.  Christians  will  be  tested  at  the 
judgment,  not  only  as  to  their  founda- 
tion, but  also  as  to  what  they  have  built 
thereon  (ver.  13  ;  2  Cor.  5  :  10). 

13.  Some,  passing  the  test,  will  have  an 
abundant  entrance  into  the  kingdom  of 
glory  ;  others  will  lose  all  but  the  founda- 
tion, and  will  be  only  "  saved  as  through 
fire  "  (ver.  14,  15 ;  Dan.  12  :  3  :  2  Tim.  4  :  6- 
8;  Rev.  2  :  1.5-20). 

14.  Also  learn:  (1)  How  important  to 
hold  Christ's  doctrines  and  obey  his  com- 
mands. (2)  To  exercise  liberality  toward 
Christians  who  differ  from  us.  Though 
their  building  may  be  defective,  they 
may  be  on  Christ  as  a  foundation.  (3)  The 
certainty  of  the  salvation  of  all  true  be- 
lievers. Theirbuilding  may  be  destroyed, 
but  Christ,  their  foundation,  cannot  be. 
(4)  The  danger  of  being  deceived.  If 
some  are  deceived  regarding  the  build- 


ing, others  may  be  regarding  the  founda- 
tion. (5)  The  greater  danger  of  the  sin- 
ner (1  Peter  4  :  17,  18;  ver.  10-15). 

15.  A  church  should  consist  of  a  re- 
generate membership  and  thus  be  a 
body  holy,  consecrated  to  God,  and  a 
temple  of  the  Holy  Spirit  (ver.  17 ;  Matt. 
18  :  6). 

16.  He  who  would  become  Christ's 
must  be  willing  to  be  esteemed  a  fool  for 
his  sake  (ver.  18 ;  Matt.  16  :  24,  25). 

17.  A  childlike  and  teachable  spirit  is 
the  first  step  toward  true  wisdom  (ver.  18, 
19;  Mark  18:  4). 

18.  We  should  beware  of  speculations 
in  religion,  and  of  philosophies,  falsely  so 
called  (ver.  18-20 ;  Col.  2:8;  Acts  17  :  21). 

19.  Our  highest  aim  cannot  be  man's 
glory  and  God's  glory  at  the  same  time 
(ver.  21  ;  1  Cor.  6  :  20;  10:  3). 

20.  All  things  in  the  Divine  purposes 
regarding  man  have  reference  to  the 
good  of  God's  people.  Even  death  has 
lost  its  sting  to  the  believer  and  become 
the  gateway  to  glory  (ver.  22 ;  Eph.  1  :  9- 
14  ;  1  Cor.  15  :  55-57). 

21.  Christians  are  the  only  truly  wise 
and  rich  among  men  (ver.  23 ;  Rev.  2:9; 
James  2:  5:  1  Tim.  6  :  18). 

22.  Christians  should  ever  regard  them- 
selves as  the  Lord's.  It  is  only  as  they 
become  Christ's  that  Christ  becomes 
theirs  (ver.  23  ;  1  Cor.  7  :  23  ;  John  15  :  16 ; 
1  John  4  :  19). 

CHAPTER  IV. 

Paul  wishes  to  be  regarded  as  a  serv- 
ant and  steward  of  Christ,  to  whom  he 
is  responsible  and  to  whose  future  judg- 
ment all  decisions  regarding  himself 
must  be  referred  (ver.  i-5).  "With  Apollos 
and  himself  as  examples,  he  exhorts 
the  Corinthians  to  humility  (vtr.  6, 7), 
and  contrasts  the  arrogant  temper  of 
the  latter  with  the  self-denying  labors 
of  the  former  (vir.  8-i3).  As  their 
spiritual  father  he  speaks  with  apos- 
tolic authority,  tenderly  entreating 
them  to  imitate  him  and  solemnly  warn- 
ing the  haughty  of  his  speedy  coming 

to  them  (ver.  14-21). 

1-5.  Apostles  and  Christian 
teachers,  stewards  of  the  mys- 
TERIES    OF     God,     ACCOUNTABLE     TO 

Christ,  and  to  be  judged  by  htm. 


Ch.  IV.] 


I.  CORINTHIANS 


211 


4      LET  a  man  so  account  of  us,  as  of 
^  the  ministers  of  Christ,  »  and  stewards 

2  of  the  b  mysteries  of  God.  Moreover  it 
is  required  in  stewards,  <=  tliat  a  man 

3  be  found  faithful.  But  with  me  ^  it  is 
a  verj^  small  thing  that  I  should  be 
judged  of  you,  or  of  man's  judgment : 

4  yea,  I  judge  not  mine  own  self.  For  «! 
know  nothing  by  myself;  fyet  am  I 


4      LET  a  man  so  account  us,  as  servants 
of  Christ  and  stewards  of  the  mysteries 

2  of  God.  Here  moreover,  it  is  required 
in  stewards,  that  one  be  found  faith- 

3  ful.  But  with  me  it  is  a  very  little 
thing  that  I  should  be  judged  by  you, 
or  by  man's  day :   nay,  neither  do  I 

4  judge  myself.  For  I  am  conscious  to 
myself  of  nothing ;  yet  am  I  not  hereby 


^  3  :  5  ;  2  Cor.  5  :  18-20  ;  Col.  1  :  25.             a  Luke  12  :  42  ;  Titus  1  :  7. 

6  Matt.  13  :  11. 

c  Ezek.  3  :  17-21  ;  Acts  20  :  31 ;  2  Cor.  4:2.                         dl  Sam.  16  :  7. 

el  Johns  :  20,  21. 

/  See  refs.  Job  9  :  2,  20  ;  Ptov.  21  :  2  ;  Rom.  4  :  2. 

1.  Let  a  man  so  account  of  us, 

better,  So  let  a  man  account  us  as  min- 
isters or  servants  of  Christ.  Let  no 
man  glory  in  us  (3  :  22)^  but  inasmuch 
as  we  belong  to  Christ  (3 :  23),  let  them 
regard  us,  Paul  and  Apollos  (ver.  6), 
such  apostles  and  teachers  as  we,  as 
Christ's  servants,  holding  a  position  of 
service  to  and  dependence  on  him. 
3Iinisters,  better,  servants.  There  is 
an  idea  of  subordination  in  the  word, 
of  one  who  attends  and  assists  a  magis- 
trate or  renders  any  kind  of  service  (Matt. 
26:58;  Luke  4: 20).  It  is  applied  to  re- 
ligious  service  only  here,  Luke  1:2, 
and  Acts  26  :  16,  and  to  Mark  as  an 
assistant  (Acts  13 : 5).  And  stewards — 
managers  and  superintendents,  who 
were  generally  servants  to  whom  were 
entrusted  important  affairs  of  a  house- 
hold    (Matt.  24:  45) ;    here    of    religious 

affairs  (Titus  1  :  7  ;  1  Peter  4  :  10)  in  the  hoUSC 

of  God,  the  Christian  church  (ixim.  3: 

15;  1  Peter  4  :  17).      Paul  WOuld    liaVC  them 

regard  him  and  his  co-laborers  not  as 
lords  and  masters,  but  as  managing 
servants,  to  whom  God,  their  vsupreme 
Ruler  (3  :  23)  J  had  entrusted  his  mys- 
teries, which  were  to  be  made  known  to 
men.  Their  position  was  inconsistent 
with  boasting  and  party  spirit.  Mys- 
teries of  God,  his  hidden  counsels 
in  providing  salvation  for  men  through 
Christ.  (See  note  on  2:7.)  Compare 
"mystery  of  godliness"  (ixim.  3:i6). 
There  is  no  reason  here,  or  elsewhere  in 
the  New  Testament,  for  regarding 
mysteries  as  referring  to  the  so-called 
sacraments.  Paul  had  himself  said 
( 1 :  17 )  that  Christ  did  not  send  him  to 
baptize,  but  to  preach  the  gospel. 

2.  Moreover.  The  reading,  ac- 
cording to  the  best  manuscripts,  should 
be :  Here  moreover,  meaning.  In  this 
state  of  things  it  only  remains  to  be  said, 
that  it  is  required  in  stewards 
that  a  man  be    found    faithful. 


Faithfulness  in  so  important  a  trust  as 
that  of  a  steward  is  a  necessary  and 
universal  requirement,  and  it  follows 
that  it  is  emphatically  so  in  stewards 
of  religious  things  under  God.  Thus 
faithfulness  is  the  great  question ;  the 
other  points  about  which  the  Corinthi- 
ans might  dispute  and  emphasize  were 
of  small  moment. 

3.  In  this  and  the  two  verses  that 
follow  Paul  emphasizes  the  fact  that 
the  Lord  is  his  judge  in  regard  to  his 
stewardship,  and  utters  a  warning 
against  hasty  judgment  of  ministers. 
But  with  me  it  is  a  very  small 
thing,  or,  it  is  of  the  least  account,  that 
I  should  be  judged  of,  rather,  by, 
you  or  of  man's  judgment,  liter- 
ally, by  a  human  day  of  judgment, 
any  judicial  day  of  men,  that  is,  by 
human  judgment.  Human  tribunals 
cannot  discern  and  judge  spiritually 
(2 :  14, 15),  neither  were  these  Corinthi- 
ans fitted  to  exercise  judgment,  since 
they  were  carnal  and  babes  in  Christ, 
and  walked  as  men  (3:  1-3).  Yea, 
even  more,  I  judge  not  mine  own 
self.  In  his  humility  and  honesty  he 
would  not  trust  his  own  opinion  of 
himself,  but  leave  all  judgment  to  his 
Lord. 

4.  Paul  states  why  he  does  not  even 
judge  himself.  For  I  know  nothing 
by,  rather,  against,  myself,  or,  /  am 
conscious  to  myself  of  nothing,  of  no 
unfaithfulness  in  my  stewardship. 
Compare  his  declaration  before  the 
Sanhedrin,  "I  have  lived  in  all  good 
conscience  before  God  until  this  day" 

(Acts  23  :  1;  also  Acts  24  :  16).       Yct       am       I 

not  hereby  justified— f/efmecZ  right- 
eous and  guiltless  in  regard  to  my 
stewardship.  Paul  is  not  referring  to 
justification  by  faith  ;  he  had  no  doubt 
of  his  forgiveness  and  of  being  in  a 
state  of  grace.  But  he  was  conscious 
of  many  infirmities  (15 : 9 ;  Eph.  3:8;  ixim. 


212 


I.  CORINTHIANS 


[Ch.  IV. 


not    hereby    justified :    but    he    that 
judgeth  me  is  the  Lord. 

5  e  Therefore  judge  nothing  before  the 
time,  until  the  Lord  come,  •>  who  both 
■will  bring  to  light  the  hidden  things 
of  darkness,  and  will  make  manifest 
the  counsels  of  the  hearts :  and  '  then 
shall  every  man  have  praise  of  God.       ; 

6  And  these  things,  brethren,  I  have  in 
a  figure  transferred  to  mj-self  and  to 
Apollos,  for  your  sakes ;  ^tluit  ye 
might  learn  in  us  not  to  think  of  men 
above  that  wliich  is  written,  that  no  \ 
one  of  you  be  puffed  up  for  one  against  i 

7  another.    For    who    maketh   thee  to  | 


justified,  but  he  that  judges  me  is  the 

5  Lord.  So  then  do  not  judge  anything 
before  the  time,  until  the  Lord  come, 
who  will  both  bring  to  light  the  hidden 
things  of  darkness,  and  make  manifest 
the  counsels  of  the  hearts ;  and  then 
will  each  one  have  his  praise  from 
God. 

6  And  these  things,  brethren,  I  have  in 
a  figure  transferred  to  myself  and 
Apollos  for  your  sakes ;  that  in  us  ye 
may  learn  not  to  go  beyond  the  things 
which  are  written,  that  ye  be  not 
puffed  up  each  for  the  one  against  the 

7  other.    For  who  makes  thee  to  differ? 


ff  Matt.  7:1;  Rev.  20  :  12. 


ft  8  :  13  ;  Rom.  2  :  16. 

A:  S  :  5  ;  Rom.  12  :  3. 


i  Rora.  2  :  6-11,  29  :  1  Peter  1:7;  5:4. 


1:13-15),  and  did  not  consider  himself 
as  already  perfect  (Phii.  3:  is),  and  in  re- 
gard to  himself  as  a  master-builder, 
building  on  Christ  the  foundation  (3:  lo- 
1*),  he  knew  that  the  Lord  could  see  in 
him  imj)erfections  which  he  could  not 
see.  The  final  decision  must  be  put  off 
to  the  day  of  the  Lord  (i : 8 ;  Rom.  2 :  i6 ; 
Acts  17: 31).  He  that  jiidgeth  me  is 
the  Lord)  who  is  the  only  infallible 
Judge. 

5.  Therefore,  in  view  of  all  this, 
judge  nothing  before  the  time 
to  judge,  in  respect  to  me,  until  the 
Lord  come  to  judgment  (2  Tim.  4  : 1 ;  2 
Thes..  1 :7),  Avho  both  will  bring  to 
light  the  hidden  things  of  dark- 
ness— acts  unknown  and  hidden  from 
human  knowledge,  and  will  make 
manifest  the  counsels  of  the 
hearts — the  purposes,  thoughts,  and 
motives  which  no  human  eye  can  reach 
(Hrb.  4:13).  Andthcu  shall  every, 
better,  each,  man  have   his  praise 

from     God.       (Comp.  3:14;    M.-itt.  25  :  21  ;    2 

Tim.  4:8.)  God  the  Father  judges 
through  the  Son  (John  5 :  22, 27,  so).  The 
apostle  speaks  only  of  the  individual 
praise  that  shall  be  awarded  to  faithful 
stewards,  implying  reproof  and  pun- 
ishment to  the  unfaithful.  On  judging 
others  in  general,  see  Rora.  2:1;  Matt. 
7  :  1.  We  are  not  to  usurp  Christ's 
place  in  passing  judgments  on  his  min- 
isters, especially  upon  their  thoughts 
and  motives,  nor  are  we  to  try  to  an- 
ticipate the  decisions  of  the  final  judg- 
ment. This  does  not  preclude  our 
judging  men  and  false  prophets  by 
their  fruits  (Matt.  23  :  15-20)  trying  the 
spirits  whetlier  they  be  of  God  (1  John 
4:1-3),   and    testing    the    teachings    of 


ministers  by  God's  word,  and  hold- 
ing fast  to  that  which  is  good  (iThess. 

5  :  21). 

6-13.  Let  theee  be  no  strife 

ABOUT  teachers.  CONTRAST  BE- 
TWEEN THE  Corinthian  arro- 
gance AND  Paul's  humility  and 

SELF-DENIAL. 

6.  And  these  things,  concerning 
ministerial  stewardship  and  faithful- 
ness, and  judgments  thereon,  breth- 
ren, of  the  church  generally,  I  have, 
or  more  exactly,  /  transferred  in  a 
figure  to  myself  and  to  Apollos 
(notice  the  use  of  the  first  person  in 
ver.  1,  "  Let  a  man  so  account  of  us  ") 
for  your  sakes,  for  your  good  and 
profit.  "What  I  might  say  of  all  your 
religious  teachers,  to  avoid  giving 
offense,  I  have  applied  to  Apollos  and 
myself  as  representatives  of  the  whole. 
And  wisely  he  thus  did,  for  he  and 
Apollos  were  one  in  spirit  and  in 
friendship.  That  ye  may  in  ns  learn 
this:  Go  not  beyond  that  which  is 
written,  in  the  Old  Testament  Scrip- 
tures. Of  the  New  Testament,  only 
James,  First  and  Second  Thessalonians, 
and  probably  Galatians,  and  possibly 
the  Gospel  of  Matthew,  were  written. 
It  was  too  early  to  refer  to  the  New 
Testament  writers.  The  only  such  ref- 
erence certainly  made  is  in  2  Peter  3  : 
16.  The  words  to  think  is  not  found 
in  the  oldest  and  best  manuscripts. 
That  no  one  of  you  be  puffed  up, 
bearing  yourself  proudly  and  loftily 
for  the  0?^^  teacher  against  another. 

7.  In.stead  of  exercising  pride  you 
sliould  be  filled  with  gratitude.  For 
who  maketh  thee  to  differ?  im- 
plying that  it  is    God.    And    what 


Ch.  IV.] 


I.  CORINTHIANS 


213 


differ  from  another  f  And  '  what  hast 
thou  that  thou  didst  not  receive  ?  Now 
if  thou  didst  receive  it,  why  dost  thou 
glorv,  as  if  thou  hadst  not  received 
itf 

8  Now  ye  are  full,  ■"  now  ye  are  rich,  ye 
have  reigned  as  kings  without  us :  and 
T  would  to  God  ye  did  reign,  that  w'e 

9  also  might  reign  with  you.  For  °I 
think  that  God  hath  set  forth  vis  the 
ajKJstles  last,  as  it  were  appointed  to 
death :  for  <>  we  are  made  a  spectacle 
unto  the  world,  and  to  angels,  and  to 

10  men.  We  arc  p  fools  for  Christ's  sake, 
but  ye  are  wise  in  Christ ;  we  are  weak, 
but  ye  are  strong  ;  ye  are  honourable. 

11  but  we  are  despised'.  i  Even  unto  this 
present   hour    we    both  hunger,  and 


And  what  hast  thou  which  thou  didst 
not  receive  ?  But  if  thou  didst  receive 
it,   why  dost  thou   glory,  as  if.  thou 

8  hadst  not  received  it  ?  Already  ye  are 
filled  full,  already  ye  become' rich, 
apart  from  us  ye  reigned  as  kings ; 
yea  I  wish  that  ye  did  reign,  that  we 

9  also  might  reign  with  you.  For  I 
think,  God  set  forth  us  the  apostles 
last,  as  condemned  to  death  ;  because 
we  have  become  a  spectacle  to  the 
world,  both  to  angels   and    to    men. 

10  We  are  fools  for  Christ's  sake,  but  ye  are 
wise  in  Christ ;  we  are  weak,  but  ye  are 
strong ;    ye  are  glorious,   but  we  are 

11  without  honor.  Even  luitil  this  present 
hour  we  both  hunger  and  thirst  and 


I  See  refs.  John  3  :  27  ;  1  Peter  4  :  10.  to  Rev.  3  :  17.  n  13  :  30-32  ;  Rom.  8  :  36  ;  2  Cor.  4  :  8-12. 

0  Heb.  10  :  33.  p  See  refs.  1  :  18,  etc  ;  Acts  26  :  24.  q2  Cor.  6  :  4,  5  ;  Phil.  4  :  12. 


ability  or  gift  hast  thou  that  thou 

didst  not  receive  from  God?  (John  3  : 

27;  James  1  :  17.)       But    if  thlS    is    the    CRSe, 

why  dost   thou    glory  in  any  pre- 
eminence, as  if  all  self-attained  ? 

8.  Paul  puslies  the  thought  to  its 
opposite  and  ludicrous  side,  giving  a 
sudden  turn  to  his  feelings,  which  is  re- 
markable in  the  apostle's  style.  Note 
the  climax  in  the  verbs  used,  are  full, 
are  rich,  have  reigned  as  kings. 
This  verse  is  commonly  read  as  a  dec- 
laration, thus  heightening  its  irony. 
But  to  me  it  seems  better,  with  West- 
eott  and  Hort  and  some  others,  to  take 
it  as  a  series  of  questions,  thus :  Already 
are  ye  fiUed  full  f  Already  are  ye  rich  f 
Without  us  have  ye  come  to  reign  like 
kings?  Have  ye  become  independent 
of  U.S.  your  fatliers  in  the  gospel,  fully 
satisfied,  enjoying  abundance  and  ex- 
ercising lordship  in  your  parties  and 
party  leaders?  Yea,  I  Avould  ye  did 
reign,  the  apostle  responds  earnestly 
and  solemnly,  that  we  also  might 
reign  with  you,  and  thus  be  rid  of 
trials,  distresses,  and  humiliations. 
The  addition  to  God  is  not  in  the 
original  and  is  not  needed. 

9.  The  last  clause  of  the  preceding 
verse  prepares  the  way  for  exhibiting 
the  afflicted  state  of  the  apostles  them- 
selves. For,  to  give  the  ground  of 
the  foregoing  Avish,  I  think  God  set 
forth,  exhibited,  us  the  apostles, 
all  of  them,  including  himself,  last, 
as  if  the  vilest  and  most  worthless  ( ver. 
13;  Mark9;35),  as  it  wcrc  approved  to 
death,  rather,  as  condemned  or  doomed 
to  death.    The  figure    appears    to  be 


that  of  a  procession  of  gladiators,  of 
which  the  apostles  were  last,  who  came 
forth  into  the  arena,  saluting  the  ruler 
of  the  spectacle,  as  those  who  were 
about  to  die  (comp.  15 :  32).  For  we  are 
made  a  spectacle  unto  the  world, 
on  its  broad  stage  to  all  created  beings, 
and  to  angels,  rather,  both,  to 
angels  and  men,  all  the  intelli- 
gences of  the  universe  (Heb.  10 ;  33 ;  12 : 1), 
who  gaze  upon  our  death  struggle. 
And,  impliedly,  ye  Corinthians,  en- 
grossed in  your  own  selves,  remain  un- 
moved and  unconcerned  at  the  awful 
tragedy ! 

10.  Paul  presents  the  contrast,  im- 
plied in  the  two  preceding  verses,  be- 
tween the  condition  of  the  apostles  and 
the  Corinthians,  in  a  vein  of  impas- 
sioned irony.  We  are  fools  —  re- 
garded and  treated  as  such  by  the 
world,  for  Christ's  sake,  since  we 
are  intent  on  preaching  Christ  crucified 
(1:18.23:  2:2);  but  yc  arc  wisc, 
"  puiFed  up  "  and  counting  yourselves 
as  such,  in  Christ,  as  Christians. 
We  are  weak  .  .  .  despised — so 
regarded  by  men,  as  we  discard  worldly 
instrumentality  and  power  (2  Cor.  10  : 3), 
and  labor  in  weakness  and  humility 
among  those  who  are  poor,  dishonored, 
and  without  worldly  influence  (1 :  26-28; 
2  Cor.  12:10).  But  yc  arc  strong 
.  .  .  honorable,  glorious,  in  your 
own  and  each  other's  estimation.  There 
is  a  vein  of  irony  in  this  and  the  eighth 
verse.  See  examples  of  irony  in  Judges 
10  :  14  :  Job  12  :  1 ;  Amos  4  :  4. 

11.  Even  unto  this  present 
hour,  writing  from    Ephesus  in  the 


214 


I.  CORINTHIANS 


[Ch.  IV. 


thirst,  and  are  nakecV  and  'are  buf- 
feted, and  have  no  certain  dvvelling- 

12  place;  "and  labour,  working  with  our 
own  hands.    •  Being  reviled,  we  bless  : 

13  "  being  persecuted,  we  suffer  it :  being 
defamed,  we  intreat :  *  we  are  made 
as  the  filth  of  the  earth,  and  are  the 
offscouring  of  all  things  unto  this 
day. 

14  I  write  not  these  things  to  shame 
you ;  but  y  as  my  beloved  sons  I  warn 

15  you.  For  though  ye  have  ten  thousand 
instructors  in  Christ,  yet  have  ye  not 
manv  fathers:   for  ^in  Christ  Jesus  I 


are  naked  and  are  buffeted  and  have 

12  no  fixed  abode ;  and  labor,  working 
with  our  own  hands ;  being  reviled, 
we  bless  ;  being  persecuted,  we  endure 

13  it;  being  defamed,  we  beseech;  we 
have  become  as  the  filth  of  the  world, 
the  offscouring  of  all  things  until 
now. 

14  I  am  not  writing  these  things  to 
shame  you,  but  to  admonish  you  as 

1')  my  beloved  children.  For  if  ye  have 
ten  thousand  tutors  in  Christ,  yet  not 
many  fathers ;   for  in  Christ  Jesus  it 


r  Acts  14 

19;  23 

:  2  ;  2  Cor. 

11 

:  23-25. 

8  See  refs.  Acts  18 

3. 

(  See  refs. 

Rom. 

12 

:14, 

20. 

M  1  Peter  4  : 

12-14,  19. 

X 

Lam.  3 

45 

Acts  22 

:  22. 

y  2  Cor.  6 

11-13 , 

1  Thess. 

2  : 

11. 

, 

z3  :  6; 

9  : 

1,  2  ;  2  Cor. 

3  :  2,  3  ; 

Gal.  4 

19 

James  1  :  18. 

spring  of  A.  D.  57,  over  twenty  years 
since  his  conversion,  during  all  which 
time  he  had  endured  privations  in  food 
and  clothing,  sutfered  ill  treatment, 
being  buffeted,  like  slaves,  beaten 
with  the  fists,  having  no  certain 
dwellingplace  —  tvanderers,  ivith  vo 
settled  home. 

12,  And  labor,  working  with 
our  own  hands,  as  he  did  when 
among  them  at  Corinth  (Acts  is  :  3),  and 
now  at  Ephesus  (Acts  20:34).  Notice 
how  these  words  spoken  on  different 
occasions  agree  with  each  other.  Such 
undesigned  coincidences  furnish  the 
very  best  proof  of  the  genuineness  of 
both  the  Epistle  and  the  Acts.     (comp. 

also  9:6  and  1  Thcss.  2:9;  2  Thtss.  3:8.)     Being 

reviled,  we  bless,  in  accordance 
with  our  Saviour's  command  (Matt,  b  :  u: 
Luke6:28),  which  possibly  lie  had  read 
in  Matthew.  Being  persecuted, 
we  endure  it  patiently,  instead  of 
resenting  it,  defending  ourselves,  and 
seeking  vengeance. 

13.  Being  defamed,  not  evil 
spoken  to  as  in  "  reviling"  (ver.  12),  but 
evil  spoken  about,  we  entreat,  try 
to  conciliate  and  appease.  And  now 
Paul  reaches  the  climax  of  disgrace 
and  contempt:  We  are  made  as  the 
filth,  or  refuse,  of  the  world — that 
which  is  removed  liy  ck^ansing,  mean- 
ing here  the  most  a])ject  and  despicable 
of  men.  Omitting  and  are,  the  pre- 
ceding clause  is  enlarged  upon  :  the 
offscouring,  the  yrnipinrfs,  of  all 
things,  tlie  despicable  and  worthless 
of  all  tilings,  or,  perhaps,  of  all  men, 
unto  this  day.  (romp.i,ain.3:"45.)  Notice 
that  both  here  and  in  ver.  11  this  terri- 
ble state  of  things  continued  to  that 


very  time.  Christians,  and  especially 
their  leaders,  were  the  most  misunder- 
stood and  the  most  unjustly  despised 
men   of  the  times.     (Comp.  Acts  16  :  20. 21 ; 

24  :  5;  23  :  22.) 

14-21.   CONCLrSION   OF  THIS  PART 

OF  THE  Epistle.  Fatherly  en- 
treaty; APOSTOLIC  DIRECTION  AND 
WARNING. 

14.  At  this  point  Paul  changes  the 
plural  form  of  address  into  the  singular 
and  thus  comes  into  personal  relation 
to  the  Corinthian  believers  as  their 
spiritual  father  and  an  apostle.  They 
may  mistake  the  spirit  and  design  of 
the  foregoing  passage,  and  therefore  he 
states  the  object  of  his  writing :  Not 
to  shame  you,  but  as  my  beloved 
sons  I  Avarn,  rather,  /  admonish 
you.  It  is  the  admonition  of  a  father, 
not  the  indignant  language  of  one  who 
would  put  them  to  confusion. 

15.  Paul  justifies  his  right  to  ad- 
monish them.  For  though  ye  have 
ten  thousand,  an  indefinitely  large 
number,  of  instructors,  or  tutors, 
in  Christ,  yet  have  ye  not  many 
fathers.  Among  the  Greeks  and  Ro- 
mans a  tutor  dcvsignated  a  trustworthy 
slave  who  supervised  the  morals  and 
lives  of  boys  belonging  to  the  better 
class,  being  constantly  with  them  till 
they  arrived  at  the  age  of  manhood. 
Both  here  and  in  Gal.  3  :  24  there  is  an 
idea  of  severity  attached  to  the  name  ; 
the  fother  seems  here  to  be  distin- 
guished from  the  tutor  as  one  whose  dis- 
cipline is  usually  milder.  For  in 
Christ  Jesus,  words  ex]>ressive  of 
that  vital  union  with  Christ  which 
forms  the  basis  of  the  relation  between 

i  the  believer  and  his  spiritual  Father, 


Ch.  IV.] 


I.  CORINTHIANS 


215 


have  begotten  you  through  the  gospel. 

16  Wherefore  I  beseech  you,  » be  ye  fol- 
lowers of  me. 

17  For  this  cause  have  I  sent  unto  you 
i> Timotheus,  who  is  my  beloved  son, 
and  faithful  in  the  Lord,  who  shall 
bring  you  "into  remembrance  of  my 
ways  which  be  in  Christ,  as  I  teach 
every  where  in  every  church. 

18  ^  Now  some  are  puffed  up,  as  though 

19  I  would  not  come  to  you.  ^  But  I  will 
come  to  you  shortly,  ^  if  the  Lord  will, 
and  will  know,  not  the  speech  of  them 
which  are  puffed  up,  but  the  power. 


was  through  the  gospel  I  that  begot 

16  you.    I  beseech  you  therefore,  become 

17  imitators  of  me.  For  this  very  cause  I 
sent  to  you  Timothy,  who  is  my  child, 
beloved  and  faithful  in  the  Lord,  who 
will  bring  to  your  remembrance  my 
ways  which  are  in  Christ,  even  as  I 
teach    everywhere  in    every    church. 

18  Now  some  were  puffed  up,  as  though  I 

19  were  not  coming  to  you.  But  I  will 
come  to  you  quickly,  if  the  Lord  will, 
and  will  know,  not  the  word  of  those 

20  who  are  puffed  up,  but  the  p)ower.   For 


a  11  : 1 ;  Phil.  3:17;  2  Thess.  3:9;  Heb.  13  :  7.  6  See  refs.  Acts  16  :  1.  c  11  :  2  ;  2  Tim.  3  :  10. 

d  5  :  2.  e  16  :  5  ;  Acts  19  :  21 ;  2  Cor.  1  :  15,  23.  /  See  refs.  Acts  18  :  21. 


through  the  gospel,  the  instrument 

in    their    renewal    (Rom.  l  :  16;  James  1  :  18), 

I  have  begotten,  better,  I  begot  yon, 
as  Christians  ( Gai.  4 :  19 ;  isa.  66 : 8 ) .  The 
higher  and  the  more  real  spiritual 
fatherhood  of  God  is  implied  and  taken 
for  granted  in  the  words  "in  Christ 
Jesus"  and  •'through  the  gospel," 
and  is  consistent  with  fathers  and  chil- 
dren in  the  gospel,  all  of  whom  have 
fathership  in  God  (3 : 5-10). 

16.  Wherefore,  since  I  am  your 
father,  I  beseech  you,  with  paternal 
tenderness,  that  Avith  filial  piety  and 
duty  ye  become  imitators  of  rae  in 
humility  and  self-denial,  in  teaching 
and  practice.  Such  a  spiritual  father 
as  Paul,  who  so  closely  imitated  Christ, 
could  justly  and  authoritatively  claim 
imitation  of  his  spiritual  children.  ( Comp. 

II  :  1  ;  1  Thess.  1:6;  Phil.  3  :  17.) 

17.  For  this  cause,  as  I  am  your 
spiritual  father  and  I  wish  you  to  be- 
come imitators  of  me,  have  I  sent, 
rather,  /  sent,  before  this  letter  was 
written,  Timothy,  who  is  my  beloved 
son,  and  faithful  in  the  Lord, 
rather,  my  child,  beloved  and  faithful 
in  the  Lord,  implying  that  he  owed  his 

conversion     to    Paul     (l  Tim.  l  :  2,  is  ;  2  Tim. 

2:1-5;  Acts  16:1),  bearing  the  same  rela- 
tion to  him  that  they  did,  and  faithful 
to  his  teachings  and  practice.  He 
was  therefore  a  fit  person  to  bring  in- 
to remembrance  his  Avays  which 
be  in  Christ,  a  gentle  hint  that  they 
had  forgotten  his  humility  and  self- 
denying  conduct  in  Christ's  service 
(2  Tim.  3 :  10),  Evcu  as  I  tcach  every- 
where in  every  church,  his  unvary- 
ing_  practice,  an  additional  reason  for 
their  following  his  example.  It  appears 
that  Timothy  had  lieen  sent  with  Eras- 


tus,  before  the  writing  of  this  letter, 
into  Macedonia  on  his  way  to  Corinth 
(Acts  19: 22),  where  Paul  fully  expected 
he  would  arrive  after  the  reception  of 
this  letter  (i6:io),  and  later  returned 
to  Macedonia,  meeting  Paul  there,  who 
joined  Timothy's  name  with  his  own 
in  his  second  Epistle  (2  Cor.  1 : 1).  Com- 
pare "  Clark's  Har.  Arrangement  of 
the  Acts,"  §38  and  note. 

18.  The  mention  of  sending  Timothy 
suggested  his  own  expected  coming, 
which  some  hoped  and  thought  he 
would  not  undertake.  Now  some 
are,  rather,  were,  puffed  up  with 
conceit  and  pride,  as  though  I  would 
not  come,  better,  2vere  not  coming  to 
you,  as  if  I  dared  not  come  on  account 
of  opposers  and  the  depreciation  of  his 
influence  and  apostolic  authority  (2Cor. 
10:1,  2,  10,  11),  Compare  Acts  19  ":  22 
and  2  Cor.  1 :  15-17 ;  2  :  3,  4,  and  notice 
how  they  tally  and  confirm  the  gen- 
uineness of  these  writings. 

19.  But,  I  say  with  emphasis,  I 
will  come  to  you  shortly  (16:8,9), 
if  the  Lord  will,  who  holds  in  his 
hands  the  lives  and  conditions  of  men. 
Paul  speaks  of  "  the  will  of  God  "  in 
Rom.  1  :  10 ;  15 :  32  ;  here,  "  if  the  Lord 
will,"  which  accords  with  James  4 :  13- 
15.  Meyer  thinks  that  Lord  here  is  to 
be  understood  of  God  rather  than 
of  Christ.  But  the  apostle  usually  ap- 
plies this  term  to  Christ  as  the  Son  ( ver. 
4,  5;  1 :  2,  3,  7-9,  etc.),  and  it  seems  more 
natural  to  refer  it  here  to  him.  And 
will  know,  not  the  speech,  the 
arrogant  talk  and  boasting,  of  them 
that  are  puffed  up,  but  the 
poAver,  to  act  in  Christ's  service.  He 
would  then  test  whether  their  spiritual 
power  and  excellence  corresponded  with 


216 


I.  CORINTHIANS 


[Ch.  IV. 


20  For  sthe  kingdom  of   God  is  not  in 

21  word,  but  in  power.  What  will  ye? 
^  shall  I  come  unto  you  with  a  rod,  or 
in  love,  and  i7i  the  spirit  of  meekness  ? 


the  kingdom  of  God  is  not  in  word,  but 
21  in  power.    What  do  ye  wish  ?    Shall  I 
come  to  you  with  a  rod,  or  in  love  and 
the  spirit  of  gentleness? 


y  2  :  4  ;  1  Thess.  1  :  5. 


;*  2  Cor.  10  :  1,  2  ;  13  :  10. 


their  words.  For  this  meaning  of  the 
word  power,  see  2  Cor.  4:7;  Eph.  3  : 
16 ;  Col.  1:11. 

20.  For,  to  justify  what  he  had 
just  said,  the  kingdom  of  God,  the 
reign  of  God  established  in  the  heart  by 
a  living  fellowship  with  Christ  (Rom. 
11 : 1"),  and  to  be  consummated  when  he 
returns  with  his  saints  (pmi.  3  :  20,  21; 
Eph.  5:5).  Compare  note  on  Matt.  3  :  2. 
Is  not  in  word— talk  and  professions, 
but  in  power — in  spiritual  energy, 
manifested  in  moral  excellence  of  char- 
acter, in  unction  and  the  presence  of  the 
Spirit  in  preaching,  and  in  Paul's  case, 
in  working  of  miracles  and  in  spiritual 
gifts,  and  in  apostolic  authority. 

21.  In  conclusion,  What  will  ye? 
It  is  for  you  to  decide  how  I  am  to 
come  to  you.  Shall  I  come  to  you 
with  a  rod,  literally,  in  a  rod,  in  the 
spirit  of  a  rod,  of  chastisement  and 
severity,  like  a  father  (vcr.  15)  ready  to 
chasten  you;  or  in  love,  without  \he 
rod,  the  severity,  and  the  chastening, 
and  the   spirit  of  meekness,  of 

gentleness  (Cal.   6  :   l:    comp.    1    Tim.   6  :  ll). 

Some  refer  spirit  here  to  the  Holy 
Spirit,  but  this  is  not  necessary.  Chris- 
tian meekness  however  is  one  of  the 
fruits  of  the  Spirit,  and  is  characteristic 
of  the  renewed  human  spirit  (6ai.  5  :  23; 
Eph.  4: 2),  It  is  evident  tliat  Paul  ex- 
ercised apostolic  authority  among  the 
churches  wiiere  he  labored,  but  he  did 
it  in  a  fatherly  spirit  and  as  an  inspired 
man  (7 :  10,  n.ctc). 

The  Kingdom  of  God  a  reality. 
The  kingdom  of  God  is  prominent  in 
Paul's  Epistk'S,  and  was  a  grand  theme 
of  his  preaching  (Acts  u  :  22:  19  :  s:  20  :  25; 
28  :  23, 31).  It  is  the  Mcssianic  kingdom 
under  the  gospel  dispensation,  already 
begun  in  the  hearts  of  believers  and 
advancing  toward  its  full  consumma- 
tion. Its  processes  of  growth  and  de- 
velopment are  tauglit  in  some  of  the 
paraldes  in  the  thirteenth  chapter  of 
Mattliew.  The  kingdom  is  not  the 
church;  l)ut  chnrclies  are  the  outward 
inanifestations  of  the  kingdom.  Paul 
in  his  Epistles  more  frequently  speaks 


of  the  church,  but  lie  does  not  overlook 
the  kingdom  as  really  existing  (Rom.  14 : 

17  ;  1  Cor.  4  :  20  ;  1  Thess.  2  :  12).      It    is   a    vital 

force  in  churches  and  Ijel levers,  oppos- 
ing all  false  intlueiices  and  systems 
under  the  kingdom  of  darkness,  whose 

I  head  is  Satan,  the  prince  of  this  world. 

'  These  must  be  overcome  before  the 
absolute  consummation  of  the  kingdom 
of  God,  when  God  shall  be  all  in  all  ( i  Cor. 
15:28).  It  is  to  be  feared  that  Chris- 
tians too  much  overlook  this  kingdom. 
In  so  doing  their  vision  and  aims  are 
narrowed,  their  motives  are  weakened, 
and  they  suffer  loss  in  spiritual  power. 
They  should  proclaim  the  present 
blessings  and  privileges  of  tlie  kingdom 
and  its  future  glories,  and  oppose  with 
spiritual  weapons  whatever  is  wrong 
in  the  church  and  the  world.  The 
kingdom  deals  first  with  the  individ- 
ual, and  through  individuals  with 
churches,  and  through  these  the  family, 
society,  and  the  State. 

Practical  Remarks. 

1.  Ministers  of  the  gospel  are  the  serv- 
ants of  Christ,  and  should  know  no 
Master  but  him  (ver.  1-4 ;  Matt.  23  :  8-10). 

2.  No  earthly  position  is  more  honorable 
and  no  trust  more  important  than  that  of 
the  Christian  minister  (ver.  1 ;  Ezek.  33  : 
•2-8;  3:17). 

3.  Faithfulness  to  God  and  the  souls  of 
men  is  required  of  the  minister  of  Christ 
(ver.  1-4 ;  Ezek.  34  :  2  ff. ;  Titus  1:7). 

4.  A  good  reputation  is  of  great  value, 
but  greater  is  an  unblemished  character, 
and  greatest  the  approbation  of  Christ, 
which  will  unfailingly  follow  such  char- 
acter (ver.  3,  4  ;  2  Tim.  2  :  15 ;  1  Sam.  16  : 
7). 

r>.  Our  own  judgment,  or  the  judgment 
of  others,  is  not  a  sure  test  of  our  fidelity 
to  Christ  and  his  cause  (ver.  3-5 ;  Ps.  139  : 
23,  24;  143  :  2). 

6.  The  judgment  will  be  a  revelation  of 
secret  things— of  thoughts  and  motives ; 
its  decisions  will  be  just  and  impartial 
(ver.  5;  Rev.  16:7). 

7.  All  Christians  stand  on  a  level  before 


Ch.  v.] 


I.  CORINTHIANS 


217 


Moral  disorders ;  regarding  an  immoral 
member  in  the  church. 

IT  is  reported  commonly  that  there  is 
fornication  among  you,  and  such  for- 
nication as  is  not  so  much  as  named 
among  the  Gentiles, '  that  one  should 


It  is  generally  reported  that  there  is 
fornication  among  you,  and  such  for- 
nication as  is  not  even  among  the 
Gentiles,    that   one   of    you   has    his 


i  See  refs.  Lev.  18  :  8. 


Christ  and  in  the  church.  Party  spirit  is 
unbecoming  (ver.  6 ;  Luke  22  :  25,  26 ; 
Eph.  6:9). 

8.  We  have  nothing  in  ourselves  which 
can  give  us  an  occasion  for  pride  and 
vain  boasting  (ver,  7,  8 ;  Ps.  115  : 1). 

9.  For  every  excellence  of  character  or  j 
condition  we  are  indebted  to  God,  which 
we   should   humbly   acknowledge   with 
thanksgiving  (ver.  7,  8  ;  15  :  10 ;  James  1 : 
17). 

10.  If  we  use  irony  or  sarcasm  it  should 
be  but  rarely,  and  with  great  carefulness 
(ver.  8, 10;  Col.  4  :  6). 

11.  We  cannot  safely  estimate  character 
by  external  conditions,  or  from  the  opin- 
ions which  persons  may  form  of  them- 
selves (ver.  8-10;  Rev.  3  :  17). 

12.  Worldly  and  vital  Christianity  has 
always  differed  in  the  lives  of  its  subjects 
(ver.  8-10;  2  Tim.  2  :  11-13). 

13.  From  the  experiences  of  Paul  and 
the  apostles  we  may  learn  how  much 
true  religion  has  cost.  "The  blood  of 
martyrs  has  been  the  seed  of  the  church  " 
(ver.  9-13;  Rev.  7:14). 

14.  The  self-denying  example'and  single 
devotedness  of  Paul  may  Avell  put  us  to 
shame,  in  view  of  what  we  endure  and 
accomplish  in  this  age  and  country  of 
soul-liberty  (ver.  9-14). 

15.  It  is  a  distinguished  honor,  involv- 
ing great  responsibilities,  to  have  spirit- 
ual children  in  the  gospel  (ver.  15 ;  2  Cor. 
12  :  14). 

16.  We  should  so  live  that  we'can  say  to 
others,  "  Be  ye  imitators  of  me  "  (ver.  16 ; 
ITim.  4  :12). 

17.  Christian  churches  should  have  a 
common  rule  of  faith  and  practice  (ver. 
17;  Eph.  4:  5). 

18.  Arrogance  in  church-members  in- 
dicates a  heart  and  life  estranged  from 
Christ  (ver.  18 ;  Phil.  2  : 1-5). 

19.  There  are  times  when  church  evils 
are  to  be  corrected  with  a  vigorous  hand 
(ver.  19;  Rev.  2  :  14,  20). 


20.  The  i)ower  of  the  kingdom  of  God  is 
in  the  mediatorial  reign  of  Christ,  and 
the  regenerating  and  sanctifying  work  of 
the  Spirit  (ver.  20 ;  15  :  24,  25  ;  1  Peter  1 : 
2;  2  Peter  1  :  4). 

21.  Church  discipline  is  for  the  good 
of  God's  people  and  should  be  wisely 
maintained  in  all  churches  (ver.  21 ;  5:4, 
5 ;  Matt.  18  :  15-18 ;  1  Tim.  1 :  20). 

CHAPTER  V. 

The  apostle  now  gives  attention  to 
certain     MORAL     DISORDEES    IN    THE 

Corinthian  church  (chap.  5,6).  in 
this  chapter  he  first  refers  to  a  flagrant 
case  of  incest  in  the  church,  and  to 
their  failure  in  discipline  (^er.  1, 2),  and 
he  requires  that  they  should  expel  the 
offender  (ver.  3-5)  because  the  evil  leaven 
will  desecrate  the  whole  (ver.  e-s).  He 
then  refers  to  a  previous  letter  and  ex- 
plains its  meaning.  The  church  can 
exercise  its  judgment  only  upon  its  own 
members,  which  it  must  do  in  this  case 

(ver.  9-13). 

1.  HaWng  concluded  his  discussion 
and  censure  of  party  di^^sions,  the 
apostle  turns  at  once  to  moral  evils  in 
the  church.  What  he  had  just  said 
concerning  dealing  with  offenders  (*  :  21) 
prepared  the  way  for  this.  It  is  re- 
ported commonly,  better,  it  is  gen- 
erally reported,  it  is  a  popular  rumor, 
that  there  is  fornication  among 
you,  a  common  and  notorious  vice, 
including  all  unlawful  lusts,  and 
such  fornication,  for  instance,  as 
is  not  so  much  as  named,  rather, 
according  to  the  best  text,  as  is  not  even, 
among  the  Gentiles,  that  one 
should  have  his  father's  wife, 
should  have  married  his  stepmother. 
The  father  appears  to  have  been  still 
alive  (2  Cor.  7:12).  Some  supposed  she 
had  been  divorced,  but  this  is  unknown. 
Such  cases  were  not  allowed  by  their 
laws,  and,  though  not  absolutely  un- 
known, were  looked  upon  with  abhor- 
rence. It  was  equally  against  Jewish 
law   (Lev.  18:8).     Sucli  a    conditiou  of 


218 


I.  CORINTHIANS 


[Ch.  V. 


2  have  his  father's  wife.  ''And  ye  are 
puffed  up,  and  have  not  rather 
'mourned,  tliat  he  that  hath  done  this 
deed  •"  might    V)e    taken    away    from 

3  among  you.  "For  I  verily,  as  absent  in 
body,  but  present  in  spirit,  have  judged 
already,  as  though  I  were  present,  con- 
ccrning  him  that   hath  so   done    this 

4  deed,  in  the  name  of  our  Lord  Jesus 
Christ,  when  ye  are  gathered  together, 
and  my  spirit,  owith  the  power  of  our 

5  Lord  Jesus  Christ,  Pto  deliver  sueh  an 
one  unto  Satan  for  the  destruction  of 
the  flesh,  q  that  the  spirit  may  be  saved 
in  the  day  of  the  Lord  Jesus. 


2  father's  wife.  And  ye  are  puffed  up, 
and  did  not  rather  mourn,  that  he 
who  did  this  deed    might    be   taken 

3  away  from  among  you.  For  I  verily, 
being  absent  in  body,  but  present  in 
spirit,  have  already,  as  if  present, 
judged  liim  who  lias  so  wrougnt  this; 

4  in  the  name  of  our  Lord  Jesus,  when 
ye  are  gathered  together,  and  my 
spirit,   with  the    power  of   our    Lord 

5  Jesus,  to  deliver  such  a  one  to  Satan 
for  the  destruction  of  the  flesh,  that 
the  spirit  may  be  saved  in  the  day  of  the 


ki-.lS.  Z  See  2  Cor.  7  :  7,  10. 

0  Matt.  18  :  16-18,  20 ;  John  20  :  23  ;  2  Cor.  2  :  10. 


m  Ver.  5,  7,  13. 
p  1  Tim.  1  :  20. 


n  Col.  2  :  5. 
3  See  2  Cor.  2  :  6-11. 


things  showed  the  influence  of  the 
loose  and  corrupt  morals  of  Corinth 
upon  the  church.  The  early  Gen- 
tile churches  were  by  no  means  models. 
They  were  like  our  own  missionary 
churches  among  the  heathen,  very  im- 
perfect. This  instance  of  crime  forms 
the  climax  of  this  portion  of  the  Epis- 
tle. "It  is,  as  it  were,  the  burst  of 
storm,  the  mutterings  of  which,  as 
Chrysostom  observes,  had  already  JDcen 
heard  in  the  earlier  chapters  (3  :  i6;  4:5, 
20,  21),  and  of  which  the  echoes  are 
still    discernible,     not    only    in    this 

Epistle  (7  :  2  ;  10  :  8,  22  ;  15  :  33)  ,  but   alsO   in 

the  second  Epistle,  the  first  half  of 
which  (chap.  1-7)  is  nothing  less  than  an 
endeavor  to  allay  the  excitement  and 
confusion  created  by  this  severe  re- 
monstrance "  (Dean  Stanley). 

2.  And  ye  are  puffed  up,  self- 
complacent,  boastful,  and  elated,  and 
did  not  rather  mourn  over  this 
scandalous  sin,  (hat  he  that  did  this 
deed  might  be  taken  away  from 
among  you,  excluded  from  your  fel- 
lowship. It  seems  better,  with  some 
critics,  to  regard  this  as  a  question, 
thus :  And  ye,  are  ye  puffed  up,  and  did 
not  rather  mourn  f  etc.  But  the  sense 
in  either  case  is  the  same.  In  their 
pride  and  by  their  silence  they  were 
sanctioning  this  sin.  A  becoming  lui- 
mility  and  mourning  on  account  of  it 
would  liave  led  them  to  deal  as  a  church 
with  the  offender. 

3.  And  lie  must  be  excluded,  For  I 
verily,  us  absent,  rather,  being  ab- 
sent, in  body,  but  presj'nt  in  spirit, 
have  Judged,  him,  already,  as 
though  I  were  present,  or,  hare 
decided  coneerning  him,  that  hath 


so  done  this  deed,  in  such  a  man- 
ner and  under  such  circumstances. 

4.  The  sentence  continues  to  the  end 
of  ver.  5.  In  the  name  of  our 
Lord  Jesus  (Christ  should  be  omit- 
ted according  to  the  best  authorities), 
in  his  name  and  by  his  authority  as 
his  representative,  when  ye  are 
gathered  together,  as  a  church, 
and  my^  spirit  with  you,  as  it  were, 
with  the  power  of  our  Lord  Jesus 
(omit  Christ  as  above),  his  power  be- 
ing present  in  their  assembly  as  prom- 
ised in  Matt.  18  :  20 ;  28  :  20,  and  with 

me  as  an  apostle  (comp.  Acts  3  :  6,  le  ;  13  :  9-11  ; 
16  :  18  :  2  Thess.  3:6).       The    cllUrch    WaS   tO 

act  thus  in  Christ's  name,  in  his  power, 
and  with  the  sanction  of  the  apostle. 

5,  What  they  were  to  do.  To  de- 
liver   sueh    a    one    unto   Satan, 

a  strong  way  of  expressing  excomnni- 
nication  from  the  church.  He  was  to 
be  delivered  over  as  a  heathen  (Jiatt.  is : 
17)  to  the  world  over  which  Satan  held 

special    sway    (2Cor.  4:4;    Eph.  2:2;  6:  12). 

This  seems  to  be  the  underlying  con- 
ception (comp.  1  Tim.  1 :  20).  The  Suffer- 
ing as  a  result  of  this  offender's  con- 
duct is  conceived  of  as  connected  with 
Satan's  kingdom.  All  moral  and  phys- 
ical evils  are  conceived  of  as  coming 

from    him  (Luke  13  :  le  ;  2  Cor.  12  :  7  ;  Job  2:6). 

For  the  destruetion  of  the  flesh, 

implying  some  physical  evil,  as  dis- 
ease, afflictions,  liodily  sufferings,  in 
which  Satan  may  be  conceived  of  as 
the  instrument  of  divine  justice.     (Com- 

paro  11  :  30  ;  Acts  5  :  5-10. )      The  objCCt  of  tllis 

di.'icipline  is  remedial.  That  the 
spirit,  tlie  center  of  his  personality, 
or  as  we  would  say,  that  his  soul, 
may    be    saved,    from    destruction. 


Ch.  v.] 


I.  CORINTHIANS 


219 


6  'Your  glorying  is  not  good.  Know 
ye  not  that  » a  little  leaven  leaveneth 

7  the  whole  lump  ?  » Purge  out  therefore 
the  old  leaven,  that  ye  may  be  a  new 
lump,  as  ye  are  unleavened.  For  even 
"Christ  our  Passover  is  sacrificed  for 

8  us.  Therefore  let  us  keep  the  feast, 
^not  with  old  leaven,  neither  ywith 
the  leaven  of  malice  and  wickedness  ; 
but  with  the  unleavened  bread  of  sin- 
cerity and  truth. 


6  Lord.  Your  glorying  is  not  good. 
Know  ye  not  that  a  little  leaven  leavens 

7  the  whole  mass  ?  Cleanse  out  the  old 
leaven,  that  ye  may  be  a  new  mass, 
even  as  ye  are  unleavened.  For  our 
passover  also,  Christ,  was  sacrificed ; 

8  therefore  let  us  keep  the  feast,  not 
with  old  leaven,  nor  with  the  leaven  of 
malice  and  wickedness,  but  with  the 
unleavened  bread  of  sincerity  and 
truth. 


r  4  :  19 ;  James  4  :  16. 
M  See  refs.  John  1  :  29. 


;  15  :  33  ;  Gal.  5:9;  Heb.  12  :  15.         t  Ver.  13  ;  see  Exod.  12  :  15  ;  Col.  3  :  5. 
X  Deut.  16  :  3  ;  Eph.  4  :  17-24.        y  See  refs.  Mark  8  :  15  ;  1  Peter  2:1,2. 


in  the  day  of  the    Lord   Jesus, 

the  day  of  judgment  (3:  is).  To  the 
same  effect  is  1  Tim.  1  :  20,  "That 
tliey  may  learn  not  to  blasplieme,"  and 
also  3  :  15,  "saved  through  fire." 
Through  present  sufferings  the  offender 
may  be  led  to  repentance  and  saved  at 
last.  As  far  as  such  consequences  were 
connected  with  apostolic  power  (2  cor. 
13 :  10)  they  were  peculiar  to  the  apos- 
tolic age.  The  phrase  "  to  deliver  to 
Satan  "  does  not  occur  in  the  ordinary 
forms  of  excommunication  in  the  first 
four  centuries  (Stanley).  In  regard 
to  the  wife  (ver.  1)  Bengel  says :  "  She 
was  no  doubt  a  heathen,  therefore  he 
does  not  rebuke  her  (ver.  12. 13)." 

6.  In  such  a  state  of  things,  your 
glorying,  in  your  wisdom  and  spirit- 
ual gifts,  is  not  good,  is  not  becom- 
ing ;  you  have  no  ground  for  boasting. 
Know  ye  not  that  a  little  leaven 
leaveneth  the  whole  lump?  that 
sin  is  rapidly  diffusive,  that  "  one  sin- 
ner destroyeth  much  good  "  (Red.  9  :  is). 
This  appears  to  be  a  proverbial  saying 
and  occurs  in  Gal.  5:9.  A  similar 
proverb  is  given  in  15  :  33.  Leaven  is 
used  in  the  New  Testament  of  an  evil 
principle  (Matt.  16 :  e,  11, 12),  except  in  the 
parable  of  the  leaven  in  the  meal  (Matt. 
13 :  33 ) .  The  presence  of  such  sin  among 
them,  though  confined  to  a  few,  and  of 
such  a  sinner,  gave  a  character  to  the 
whole  church,  and  as  long  as  they  al- 
lowed this  they  Avere  in  a  measure  par- 
takers of  the  sin. 

7.  The  mention  of  leaven  suggests 
the  use  of  the  figure  of  the  Passover, 
when  every  particle  of  leaven  was  re- 
moved from  their  houses  (Rxod.  13  :  3-7). 
Purge  out  therefore  the  old 
leaven,  the  sins  of  the  old  man,  of 
your  unregenerate  state,  still  clinging 
to  you,  that  ye  may  be  a  new 
lump  even  as  ye  are,  in  Christ,  un- 


leavened, free  from  malice  and  wick- 
edness (ver.  8).  Purge  out,  a  strong 
expression,  cleanse  out,  every  particle 
and  taint.  The  later  Jews  searched 
with  lighted  candles  the  darkest  holes 
and  corners  so  that  not  the  least  leaven 
remained  (zeph.  1:12).  The  word  himp 
means,  literally,  a  mass  of  dough.  The 
apostle  would  have  them  really  as  a 
church  what  they  professed  to  be,  a 
truly  regenerate  people.  For,  to  carry 
out  the  figure  and  enforce  the  exhorta- 
tion, Christ  our  passover,  better, 
For  also  our  passover,  Christ,  our  Pas- 
chal Lamb,  was  sacrificed  for  us 
once  for  all  (Heb.  7:27)  in  order  that 
we  might  be  saved  from  sin  and  its 
consequences  (Johni :  29),  Let  us  there- 
fore put  away  sin  and  keep  our- 
selves free  from  the  defilements  of 
the  world.  The  word  translated 
Passover  is  used  both  of  the  feast  and 
as  here  of  the  Paschal  Lamb.  For 
Christ  as  God's  Paschal  Lamb,  see 
John  1  :  36 ;  Rev.  13  :  8.  For  us  is 
omitted  by  the  highest  critical  authori- 
ties. The  act  of  slaying,  sacrificing,  the 
victim  is  prominent  here.  It  is  need- 
less, however,  to  press  the  illustration 
into  supposing  that  Christ  died  at  the 
very  hour  that  the  Passover  lambs 
were  killed.  The  main  object  of  the 
illustration  was  the  cleansing  out  of 
sins,  as  individuals  and  a  church. 

8.  And  since  the  lamb  is  slain  and 
the  feast  is  going  on,  therefore  let 
us  keep  the  feast,  a  perpetual  festi- 
val, as  it  were,  not  with  the  old 
leaven  of  our  former  corrupt  lives 
(Eph.  2:1-3),  neither,  to  be  more  ex- 
plicit, with  the  leaven  of  malice 
and  wickedness,  but  with  the 
unleavened  bread  of  sincerity 
and  truth,  abstaining  from  the  cor- 
rupting influences  of  sin  and  practising 
purity  and  trutlifulness  of  heart  and 


220 


I.  CORINTHIANS 


[Ch.  V. 


9     I  wrote  unto  yoii  in  an  epistle  » not 

10  to  company  witli  fornicators:  ayet  not 
altogether  with  the  fornicators  of  this 
world,  or  with  the  covetoas,  or  extor- 
tioners, or  with  idolaters;  for  then 
must  ye  needs  go*' out  of  the  world. 

11  But  now  I  have  written  unto  you  not 
to  keep  company,  if  any  man  that  is 
called  a  brother  be  a  fornicator,  or 
covetous,  or  an  idolater,  or  a  railer,  or 
a  drunkard,  or  an  extortioner;  ^with 

12  such  an  one  no  not  to  eat.  For  what 
have  I  to  do  to  judge  <*  them  also  that 
are  without?    Do  not  ye  judge  « them 

13  that  are  within?    But  them  that  are 


9      I  wrote  to  you,  in  my  letter,  not  to 

10  keep  company  with  fornicators ;  yet 
not,  altogether,  with  the  fornicators  of 
this  world,  or  witli  the  covetovis  and 
extortioners,  or  idolaters ;  for  then  ye 

11  must  needs  go  out  of  the  world.  But 
as  it  is,  I  wrote  to  you  not  to  keep 
company,  if  any  one  called  a  brother 
be  a  fornicator,  or  covetous,  or  an 
idolater,  or  a  reviler,  or  a  drunkard,  or 
an  extortioner,  with  such  a  one  not 
even  to  eat. 

12  For  what  have  I  to  do  with  judging 
those  who  are  without?     Do  not  ye 

13  judge   those    who   are   within?    But 


z  2  Cor.  6  :  14,  17  ;  Eph.  5  :  5,  11 ;  2  Thess.  3  :  14.        a  10  :  27.        6  John  17  :  15  ;  Phil.  2  :  15. 

c  Ver.  13  ;  Matt.  18  :  17  ;  Rom.  16  :  17  ;  2  Thess.  3  :  6  ;  2  John  10  :  11. 

d  Mark  4  :  11 ;  Col.  4  :  5  ;  1  Thess.  4  :  12.         e  6  :  1-4. 


life.  ^^  Sincerity  takes  care  not  to  ad- 
mit evil  with  the  good;  truth,  not  to 
admit  evil  instead  of  good  "  (  Bengel  ). 
"Malice  denotes  rather  the  vicious  dis- 
position ;  wickedness,  the  active  exer- 
cise of  the  same"  (Thayer's  "N.  T. 
Lex." ) .  Paul  wrote  this  Epistle  about 
the  time  of  the  Passover  ( i6  :  lo,  ii ;  see  in- 
troduction), and  perhaps  this  may  have 
suggested  this  particular  illustration. 

9.  I  wrote  unto  you  in  an 
epistle,  literally,  in  the  letter, 
douhtless  referring  to  an  Epistle  sent 
them  a  short  time  previous,  but  now 
lost.  This  is  the  view  of  the  majority 
of  commentators.  Not  to, /.Tep,  com- 
pany, or,  he  intimate,  Avith  fornica- 
tors (2  Thess.  3:  u).  What  he  had  just 
said  in  ver,  7,  8  leads  him  to  notice  a 
misunderstanding  and  a  perversion  by 
his  adversaries  of  a  passage  in  a  former 
letter.     He  digresses  to  explain. 

10.  The  warning  to  avoid  associa- 
tion with  dissolute  persons  among  pro- 
fessed believers  they  had  applied  to  all 
men.  Yet  not  altogether,  or,  not 
entirehj  with,  not  in  every  case  and 
under  all  circumstances  with,  the 
fornicators  of  this  world,  the  un- 
believing or  heathen  world  ;  or  with 
the  covetous,  the  greedy  of  gain,  or, 
rather,  and,  extortioners,  unjust  and 
violent  graspers  after  otlier  people's 
property ;  or  with  idolaters,  here  as- 
sociated witli  the  covetous,  because  cov- 
etousness  is  a  kind  of  idolatry  (Coi.  3:5). 
For  then,  or  else  ye  must,  needs  g:o 
out  of  the  Avorld  altogether.  You 
cannot  help  meeting  such  men  in  busi- 
ness and  general  society. 

11.  But  now  I  have  written  unto 


you,  better,  but  as  it  is  Iivrote  to  you, 
or  hut  noiv,  as  the  case  stands  in  fact 
(Rom.  3:21),  I  icrote  to  you,  in  my  for- 
mer epistle,  if  any  man  called  a 
brother  he  a  fornicator,  etc.,  as 
designated  in  ver.  10 ;  to  which  are 
added,  a  railer,  one  who  reviles,  or  a 
drunkard.  Notice  these  six  charac- 
ters— all  fitted  to  destroy  the  peace,  life, 
and  character  of  a  church.  Paul  ex- 
plains his  meaning:  with  such  pro- 
fessed brethren,  you  are  not  to  keep 
company,  no  not  to  eat,  not  even  to 
eat  at  ordinary  meals.  They  are  not  to 
associate  with  such  persons,  nor  to  join 
them  in  festive  and  social  intercourse. 
Of  course,  as  an  inference,  such  persons 
were  not  to  partake  with  them  of  the 
Lord's  Supper. 

12.  I  make  this  limit  to  those  who 
profess  faith  in  Christ,  For,  tvhat  have 
I,  as  an  apostle,  to  do  to  judge, 
rather,  nnth  judging  those,  that  are 
without,  the  outside  world,  unbe- 
lievers. The  phrase,  those  without,  was 
the  usual  Jewish  designation  for  the 
heathen.  Also  should  be  omitted.  Do 
not  ye  judge  them  that  are  Avith- 
in,  the  church?  Paul  evidently  has 
reference  to  *'  when  ye  are  gathered  to- 
gether "  (ver.  4).  The  question  demands 
an  affirmative  answer.  It  was  a  strong 
way  of  Saying,  It  is  your  province  as  a 
church  to  judge  your  own  members.  It 
would  seem  that  Paul  in  this  verse  dis- 
tinguishes his  own  authority  as  an  in- 
spired apostle,  and  that  of  the  church. 
But  them  that  are  without  God 
judgeth,  neither  you  nor  I  have  au- 
thority to  do  this. 

13.  Paul  now  applies  what   he  had 


Ch.  v.] 


I.  CORINTHIANS 


221 


without  God  judgeth.  f  Therefore  put 
away  from  among  yourselves  that 
wicked  person. 


those  who  are  Avithout  God  judges. 
Put  away  that  wicked  man  from  among 
yourselves. 


/  Ver.  5,  7  ;  Deut.  13  :  5 ;  21  :  21. 


said  to  the  person  mentioned  in  ver,  1. 
Therefore,  is  not  in  the  best  text.  The 
abruptness  and  strength  of  the  exhorta- 
tion accord  with  Paul's  manner.  Put 
away,  the  wicked  man,  from  among 
yourselves.  These  are  in  the  words 
of  Deut.  24  :  7,  and  they  indicate  the 
usual  formula  in  pronouncing  punish- 
ment on  great  crimes  ( Deut.  is :  5 ;  it  :  7  ; 
21:21).  This  act  of  exclusion  is  to  be 
their  act.  The  apostle  would  not  ignore 
the  prerogative  of  the  local  church  in 
exercising  discipline. 

Church  Government.  Since  the 
Christian  church  was  divinely  organ- 
ized, if  there  is  within  it  a  governing 
power  it  must  be  of  divine  authority, 
and  it  is  reasonable  to  expect  to  find 
what  it  is  in  the  New  Testament,  both 
as  to  its  nature  and  form.  Such  has 
been  the  general  sense  of  Christendom 
in  all  ages,  and  hence  the  advocates  of 
respective  church  governments  have 
uniformly  appealed  to  Scripture.  An 
authoritative  form  is  implied  in  such 
passages  as,  "  We  have  no  such  custom, 
neither  the  churches  of  God"  (icor. 
11 :  16).  "  God  is  not  the  author  of  con- 
fusion, but  of  peace,  as  in  all  the 
churches    of  the    saints"    (iCor.  u:33. 

Comp.  4  :  16,  17  ;  7  :  17  ;  11  :  2  :  16  :  1 ;  1  Thess.  2  :  14 : 
Titus  1:3). 

The  Epistles  of  Paul,  especially  those 
to  the  Corinthians,  point  to  a  demo- 
cratic and  independent  government  of 
local  churches.  Nowhere  are  officers 
or  government  of  either  a  national  or  a 
universal  church  spoken  of.  Christ  is 
represented  as  equally  the  Head  of  the 
universal  church,  of  the  local  church, 
and  of  each  individual  member  ( i  Cor. 

11  :  3  ;  Col.  1  :  18  :  2  :  10,  19).      The  EpistlcS   tO 

the  Corinthians  were  addressed  "  to  the 
church  of  God  which  is  at  Corinth" 

( 1  Cor.  1  :  2  ;  2  Cor.  1:1),         Paul     rCCOguizCS 

the  local  church,  not  its  officers,  as 
vested  with  the  power  of  excommuni- 
cating offenders,  of  receiAnng  and  re- 
storing members,  and  as  of  the  highest 
authority  in  giving  final  judgments  and 
in  settling  personal  difficulties  (i  cor.  5 : 

4-7,  9,  12,  13  ;  6  :  1-4 ;  2  Cor.  2  :  6-8,  etc.  ;   comp.  Matt. 

18 :  15-20).    Paul  gives  not  the  least  hint 


to  the  Corinthians  that  any  other  church 
or  ecclesiastical  body  was  responsible 
for  their  irregularities  of  discipline,  or 
their  disorders  in  connection  with  the 
Lord's  Supper.  The  membership  of 
the  local  church  formed  the  responsible 
party ;  and  it  he  praises,  or  blames. 

Dr.  Alexander  Carson,  in  his  "Eea- 
sons  for  Separating  from  the  General 
Synod  of  Ulster,"  very  forcibly  main- 
tains that  the  democratic  and  independ- 
ent government  of  churches  is  the  most 
practicable  in  all  countries,  ages,  and 
circumstances;  that  it  is  the  least  ca- 
pable of  abuse ;  and  sufficient  for  sub- 
sisting in  vigor  and  for  preserving 
others  from  error;  that  it  does  not  re- 
quire human  expedients  and  human 
wisdom  in  maintaining  uniformitj^  and 
purity  of  doctrine  ;  but  that  it  does  re- 
quire more  than  all  other  forms  the 
most  knowledge  of  the  Scriptures ;  and 
constantly  needs  prayer  and  Divine 
guidance ;  that  it  also  is  the  most  favor- 
able to  soul  liberty ;  and  offers  the 
fewest  incitements  to  unhallowed  ambi- 
tion ;  that  it  is  the  best  adapted  to  pro- 
mote the  welfare  and  growth  of  the 
membership;  and  that  it  most  nearly 
resembles  the  simplicity  of  other  gospel 
institutions."  See  also  "  Clark's  Com- 
mentary on  the  Acts  "  on  Church  Pol- 
ity, pp.  14,  15. 

Practical  Remarks. 

1.  Evil  rumors  have  generally  some 
basis  in  facts.  Churches  should  not  allow 
such  against  their  own  members  to  go 
Avithout  investigation  (ver.  1). 

2.  If  a  professed  Christian  gives  way  to 
a  course  of  sin,  he  often  descends  lower 
than  if  he  had  never  made  a  profession 
(ver.  1 ;  2  Peter  2  :  22 ;  Zech.  13  :  6). 

3.  Pride  and  a  boastful  spirit  tend  to 
blind  men  to  the  nature  and  consequences 
of  sin  (ver.  2 ;  1  Tim.  3:6). 

4.  Discipline  and  the  corrections  of  evils 
in  a  church  should  be  undertaken  in  a 
tender  and  humble  spirit  (ver.  2;  2  Cor. 
7  :  7,  11). 

5.  Discipline  is  to  be  exercised  by  the 
church  itself,  in  its  collective  capacity, 


222 


I.  CORINTHIANS 


[Ch.  VI. 


Regarding  going  to  law  before  the  heathen; 
the  limits  of  Christian  liberty. 

6      DARE  any  of  you,  having  a  matter 

against  another,  go  to  law  before  the 

2  unjust,  and  not  before  the  saints?    Do 


6       DARE  any  one    of    you,  having  a 
matter  against  another,  go  to  law  be- 
fore the  unrighteous,  and  not  before 
2  the  saints  ?    Or,  know  ye  not  that  the 


and  not  by  individual  members  (ver.  3,  4, 
13  ;  Matt.  18  :  17). 

6.  Paul's  authority  was  that  of  an  apostle 
and  an  inspired  man,  but  he  did  not  so 
exercise  it  as  to  ignore  the  rights  of  the 
local  church  (ver.  4,  5,  13 ;  2  Cor.  7  :  12). 

7.  A  special  object  in  church  discipline 
should  be  the  spiritual  good  of  the  offender 
(ver.  4-6;  2  Cor.  7  :  7-13). 

8.  The  least  sin  is  dangerous.  It  may 
pollute  the  whole  character  and  life  of  the 
individual,  and  mar  the  reputation  and 
life  of  a  church  (ver.  6;  James  1 :  15;  2 
John  10). 

9.  Christians  should  strive  to  keep  them- 
selves free  from  the  contaminations  of  sin 
and  of  the  world  (ver.  7,  8 ;  1  John  3:3; 
1  Tim.  4  :  12). 

10.  A  spirit  of  asceticism  is  not  the  spirit 
of  the  gospel.  Christians  are  not  of  the 
world,  yet  they  are  in  the  world  for  the 
world 's  good  (ver.  9, 10 ;  John  17 :  15 ;  Matt. 
5  :  14,  15). 

11.  We  learn  Avhat  class  of  persons  are 
not  to  be  regarded  as  Christians :  fornica- 
tors, covetous,  idolaters,  etc.  (ver.  11 ;  6  : 
9,  10). 

12.  We  should  refrain  from  making  per- 
sons of  depraved  morals  and  irreligious 
lives  our  associates  Cver.  11,  12;  6  :  17). 

13.  It  is  the  duty  of  the  church  to  deal 
promptly  Avith  public  offenses,  and  to  ex- 
clude public  offenders  (ver.  13;  2  Thess. 
3:  6). 

14.  It  is  a  solemn  thing  to  be  excluded 
from  a  church  of  Christ  (ver.  4, 5, 13 ;  Matt. 
18  :  17,  18). 

15.  It  is  also  a  solemn  fact  that  the  world 
of  the  ungodly  is  condemned  already,  and 
is  to  be  finally  judged  by  a  holy  and  right- 
eous God  (ver.  V.) ;  Rev.  20  :  11-13). 

CHAPTER  VI. 

AVith  the  distinction  in  mind  l)ctween 
the  church  and  the  world,  Paul  rebukes 
those  Corinthian  Christians  who  were 
taking  their  hiwsuits  before  heatlien 
tribunals,  and  shows  the  inconsistencj' 
of  such  conduct  (vpr.  i-u).    He  then  re- 


sumes the  subject  of  fornication  among 
them,  and  limits  the  law  of  Christian 
liberty  and  expediency  which  some  had 
abused  (ver.  12-n)  ;  and  he  admonishes 
them  against  licentiousness,  since  their 
own  bodies  were  God's  living  temples, 
and  a  redeemed  body  should  be  used  for 
God's  glory  (ver.  15-20), 

1-11.  Lawsuits  before  heathen 
tribunals. 

1.  The  digression  in  this  paragraph 
was  naturally  suggested  by  what  Paul 
had  just  said  in  5  :  12,  13.  As  they 
had  nothing  to  do  in  judging  the 
world,  so  they  ought  not  to  carry  their 
disputes  before  unbelievers,  and  thus 
be  judged  by  them.  Dare  any,  one, 
of  you,  is  it  possible  that  any  one  01 
you  can  be  so  bold  and  imprudent,  as 
having  a  matter,  or  suit,  against 
another  brother  to  go  to  law  be- 
fore the  unjust,  tlie  unrighteous, 
and  not  before  the  saints?  It 
was  a  matter  of  surprise.  How  could 
any  one  of  them  ])riug  himself  to  do 
such  a  thing?  Paul  does  not  intimate 
that  heathen  magistrates  were  inten- 
tionally unjust,  but  he  designates  them 
as  belonging  to  a  class,  the  unrighteous, 
in  contrast  to  the  saints.  In  Matt.  18  : 
17  we  have  Christ's  precepts  for  the 
settlement  of  personal  difficulties  in  the 
local  church.  It  appears  that  Christians 
were  accustomed  to  settle  their  disputes 
among  themselves  by  arbitration  and 
that  this  custom  continued  till  the 
establishment  of  Christianity  as  the  re- 
ligion of  the  Roman  Em  j^ire.  In  the  so- 
called  Apostolical  Constitutions, written 
as  early  as  the  second  or  tliird  century, 
the  existence  of  such  courts  of  arbitra- 
tion is  implied,  wliicli  were  held  early 
in  the  week,  so  that  any  disputes  that 
arose  might  be  settled  before  Sunday. 
The  civil  law  also  gave  its  sanction  to 
decisions  pronounced  in  such  cases  by 
arbitrators  privately  chosen.  There  was 
therefore  no  need  for  Christians  to  re- 
sort to  heathen  tribunals. 

2.  Do  ye  not  knoAV — according  to 
the  best  text,  Or  do  ye  not  know,  can 
you  be  ignorant  of  such  a  well-known 
fact,  as  your  conduct  would  seem  to 


Ch.  VL] 


I.  CORINTHIANS 


223 


ye  not  know  that  s  the  saints  shall 
judge  the  world?  And  if  the  world 
shall  be  judged  by  you,  are  ye  un- 
worthy to  judge  the  smallest  matters? 

3  Know  ye  not  that  we  shall  ''judge 
angels  ?    How  much  more  things  that 

4  pertain  to  this  life !  *  If  then  ye 
have  judgments  of  things  pertaining 
to  this  life,  set  them  to  judge  who  are 

5  least  esteemed  in  the  church.  I  speak 
to  your  shame.  Is  it  so,  that  there  is 
not  a  wise  man  among  you ;  no,  not 
one  that  shall  be  able  to  judge  between 

6  his  brethren?  But  brother  goeth  to 
law  with  brother,  and  that  before  the 


saints  will  judge  the  world?  And  if 
the  world  is  judged  by  you,  are  ye  un- 
worthy to  judge    the    least  matters? 

3  Know  ye  not  that  we  shall  judge 
angels?    How  much  more  the  things 

4  of  this  life?  If  then  ye  have  judg- 
ments about  things  of  this  life,  set 
those  to  judge  who  are  of  no  esteem  in 

5  the  church.  I  speak  to  your  shame. 
Is  it  so,  that  there  can  not  be  among 
you  even  one  wise  man  who  will  be 
able  to  judge   between  his  brethren, 

6  but  brother  goes  to  law  with  brother, 

7  and  that  before  unbelievers?  Already, 


g  Ps.  49  :  14 ;  Dan.  7  :  22  ;  see  refs.  Matt.  19  :  28  ;  Rev.  20  :  4. 


h  2  Peter  2:4;  Jude  6. 


imply,  an  ignorance  which  is  entirely 
inexcusable,  that  the  saints  shall 
judge  the  world  of  unbelievers  by 
virtue  of  their  close  and  exalted  union 

with     Christ     (ver.  15  ;   12  :  2T;   2  Tim.  2  :  12). 

Thus  Christ  speaks  of  the  apostles 
"judging  the  twelve  tribes  of  Israel" 
(Matt.  19  :  28)  ;  and  Daniel  (f  :  22)^  of 
"judgment  being  given  to  the  saints 
of  the  Most  High" ;  and  Jude  (i*),  of 
"  the  Lord  coming  with  ten  thousand 
of  his  saints."  And  if  the  world  is 
judged  by  you,  in  your  presence. 
before  youl  as  judges,  are  ye  un- 
worthy, unfit,  to  judge  the  small- 
est matters,  the  most  trifling  cases? 
Or  as  some  would  translate,  Are  ye 
unworthy  of  the  smallest  tribunals"? 
The  other  rendering,  however,  is  to  be 
preferred. 

3.  Know  ye  not,  as  in  ver.  2,  and 
frequently  used  in  this  Epistle  ( 3 :  16 ;  5  : 
6;  9:13,24),  calling  attention  to  some- 
thing well  known.  That  we  shall 
judge  angels.  The  climax  in  the 
thought  regarding  the  high  destiny  of 
believers.  Some  suppose  good  angels 
are  meant,  because  angels  are  generally 
used  in  the  New  Testament  of  good 
angels.  But  bad  angels  are  referred  to 
in  Matt.  25  :  41 ;  2  Cor.  11  :  14 ;  12  :  7 ; 
2  Peter  2:4;  Jude  6  ;  Rev.  9:11;  12  : 
7,  9.  Notice  also  that  it  is  not  the 
angels,  but  simply  angels.  Besides,  it  is 
nowhere  stated  that  the  good  angels  are 
to  be  judged  (2  Thess  1 : 7),  and  it  is  diffi- 
cult to  see  how  saints  could  judge  them. 
But  bad  angels  are  to  be  judged  (Matt. 

25  :  41  ;   Rev.  20  :  10  ;    2  Peter  2:4;   Jude  6)       and 

it  is  fitting  that  these  great  opposers 
of  the  saints  should  be  judged  and  con- 
demned by  them.  It  seems  better,  there- 
fore, to  regard  the  reference  here  to  bad 


angels.  Hoav  much  more  should  we 
judge  in  things   that    pertain    to 

this  life.  Or  the  thought  may  be  ex- 
pressed thus:  Shall  we  judge  angels, 
and  not  indeed  in  things  relating  to  or- 
dinary lifef 

4.  Judgments,  the  word  trans- 
lated "matters"  in  ver.  2.  If  then 
ye  have  judgments,  causes  or  suits, 
pertaining  to  this  life,  set  them  to 
judge  who  are  least  esteemed,  or 
accounted  as  nothing,  in  the  church. 
Some  would  make  this  a  question :  Do 
ye  set  them  to  judge  f  etc.  But  the  com- 
mon translation  as  above  is  preferable, 
as  best  suiting  the  context.  The  thought 
is:  Since  you  are  to  judge  angels,  the 
least-esteemed  among  you  surely  can 
attend  to  these  ordinary  matters.  And 
perhaps  impliedly :  If  they  are  not  able 
to  do  it,  surely  they  ought  to  be. 

5.  Abruptly  Paul  explains  his  words. 
I  speak,  I  say  this  (ver.  4)  to  your 
shame,  to  arouse  your  shame,  that 
neither  you  nor  your  conduct  are  such  as 
your  exalted  position  as  saints  demands. 
Is  it  so  that  there  is  not  a  *'  wise  " 
man  among  you?  etc.  Among  you 
Corinthians,  who  regard  yourselves  as 
wise,  and  pride  yourselves  in  your 
wisdom.  Surely  you  should  find  some 
among  you  who  could  arbitrate  such 
matters.  This  could  not  well  apply 
where  one  party  was  an  unbeliever. 

6.  But,  so  far  from  this,  brother 
goeth  to  law  with  brother,  and 
that  before  unbelievers,  which  was 
unbecoming,  degrading,  and  inconsist- 
ent. By  exposing  their  differences  be- 
fore the  eyes  of  the  heathen,  they 
brought  scandal  upon  themselves,  and 
discredit  upon  the  worthy  name  by 
which  they  were  called.     ' '  A  litigious 


224 


I.  CORINTHIANS 


[Ch.  VI. 


7  unbelievers.  Now  therefore  there  is 
utterly  a  fault  among  you,  because  ye 
go  to  law  one  with  another.  ''Why 
do  ye  not  rather  take  wrong  ?  Why  do 
ye  not  rather  suffer  yourselves  to  be  de- 

8  frauded?    Nay,  ye  do  wrong,  and  de- 

9  fraud,  and  that  your  brethren.  Know 
ye  not  that  'the  unrighteous  shall  not 
inherit  the  kingdom  of  God? 

Be  not  deceived :  ">  neither  fornica- 
tors, nor  idolaters,  nor  adulterers,  nor 
effeminate,  nor  abusers  of  themselves 

10  with  mankind,  nor  thieves,  nor  covet- 
ous, nor  drunkards,  nor  revilers, 
nor    extortioners,    shall    inherit    the 

11  kingdom  of  God.  And  such  were 
o  some  of  you : » but  ye  are  washed,  but 


it  is  indeed  a  Jefect  in  you,  that  ye 
have  law-suits  one  with  another.  Why 
not  rather  suffer  wrong?     Why    not 

8  lather  be  defrauded?  But  ye  your- 
selves do   wrong,   and   defraud,  and 

9  that  your  brethren.  Or  know  ye  not 
that  the  unrighteous  shail  not  inherit 
the  kingdom  of  God  ?  Be  not  de- 
ceived ;  neither  fornicators,  nor  idol- 
aters, nor  adulterers,  nor  effeminate, 
nor  abusers  of  themselves  with  men, 

10  nor  thieves,  nor  covetous,  nor  drunk- 
ards,  nor    revilers,   nor    extortioners, 

11  will  inherit  the  kingdom  of  God.    And 
such  were  some  of  you ;  but  ye  were 


h  Prov. 

20 

:  22 ;  Matt 

.  5  :  39-41 

Rom. 

12  :  17-lS 

;  1  Thess 

5: 

15. 

I  See  refs. 

hev. 

19 

15 

,35; 

Isa. 

10 

1 

2. 

m  Gal.  5  : 

19-21; 

Eph.  5  : 

3-5;  Heb. 

12 

:  14 

;  13 

:4 

Rev.  22 

15 

nEom. 

6  :  17-19 ; 

Eph.  2  :  1 

-3;  Col 

.3:5-8; 

Titus  3  : 

i. 

0 

Eph. 

5: 

26; 

Titus  3  : 

5; 

Rev 

1  :5 

,6. 

spirit  is  known  to  have  characterized 
the  Greek  nation  from  the  time  of  Aris- 
tophanes downward,  and  it  is  not  won- 
derful that  this  should  have  cropped 
out  in  the  Christians  of  Corinth"  {T. 
W.  Chambers,  in  Meyer). 

7.  Now  therefore  there  is 
utterly  a  fault,  etc.,  better,  It  is  in- 
deed already  a  defect  in  general  in  you. 
Your  having  lawsuits  one  with  another 
shows  a  defect  in  your  Christian  love 
and  sense  of  right ;  it  implies  selfishness 
and  injustice.  Already  there  is  &  fall- 
ing short  in  your  Christian  characters 
and  lives,  which  may  result  disas- 
trously, since  such  sins  exclude  men 
from  the  kingdom  of  God  (^er.  9,  lo) 
Why  do  ye  not  rather  take,  or  suf- 
fer, wrong  ,  ,  .  rather  be  de- 
frauded, according  to  the  command 

of  Christ  (Matt.  5:38-42). 

8.  Nay,  Instead  of  this,  ye  do 
wrong  and  defraud  and  that 
your  brethren,  with  whom  you  are 
bound  in  spiritual  relations  closer 
and  dearer  than  the  ties  of  blood  (Matt. 

23  :  8). 

9.  Paul  strengthens  his  remonstrance 
by  appealing  to  the  well-known  char- 
acter of  the  kingdom  of  God  as  opposed  i 
to  all  unrighteousness.   Know  ye  not  j 
(vor.  2, 3),    the    well-known    fact,   that 
the  unrighteous  shall  not  inherit  j 
the  kingdom  of  God,  which  is  to  he 
consummated  at  Clirist's  coming?    (j^"' 
on  4: 20.)      Yct    tlicy    Were    conducting 
themselves  as  if  ignorant  of  this.  Hence 
he  warns  them.  Be  not  deceived  in  re- 
gard to  yourselves  and  this  matter.  (Comp.  j 
3:8,10.)     He  then  proceeds  to  particu-  I 


lars,  in  order  that  there  may  be  no 
misunderstanding  of  his  meaning.  The 
classes  named  are  the  same  substan- 
tially as  those  in  5  :  11  (on  which  see), 
with  four  additional  ones.  They  include 
those  who  lived  for  their  own  sensual 
indulgence,  or  for  gain.  Effeminate, 
the  indulgers  in  soft  and  luxurious 
living.  Abusers  of  themselves 
with  mankind,  sodomites  {}  Tim.  i :  lo ; 

Rom.  1:27). 

10.  Nor  thieves,  with  probable 
reference  to  some  of  the  lawsuits. 
Notice  that  drunkards  and  revilers 

are  put  together  both  here  and  in 
5  :  11,  as  if  suggested  by  the  fact  that 
drunkenness  and  strife  usually  go  to- 
gether, Paul  doubtless  had  noticed 
that  such  classes  of  persons  were  com- 
mon at  Corinth,  and  he  affirms  that 
none  of  them  shall  inherit  the 
kingdom  of  God,  at  "the  restitu- 
tion of  all  things"  (Acts 3: 21).  Notice 
how  the  apostle  returns  to  these  great 
moral  and  social  evils  (5 : 9-n).  It  was 
their  low  spirituality  and  loose  morals 
that  lay  at  the  foundation  of  their  party 
strifes  and  other  troubles  (3 : 1-3). 

11.  And  such  classes  of  persons 
were  some  of  you,  before  your  con- 
version, but  having  been  changed  in 
heart  and  life,  you  should  not  have 
wrongdoing  among  yourselves,  and 
disputes,  and  even  lawsuits,  before 
heathen  tribunals.  The  contrast  in 
what  follows  is  made  intense  by  the 
empliatic  but  repeated  thrice.  The 
three  verbs — washed,  sanctified,  and 
justified — are  in  the  past  tense  and  form 
a  climax  comprehending  three  great 


Ch.  VI.] 


I.  CORINTHIANS 


225 


ye  are  p  sanctified,  but  ye  are  i  justified 
in  the  name  of  the  Lord  Jesus,  and  by 
the  Spirit  of  our  God. 

12  '  All  things  are  lawful  unto  me  ; » but 
all  things  are  not  expedient  [or,  profit- 
able]. All  things  are  lawful  forme; 
*  but  I  will  not  be  brought  under  the 

13  power  of  any.  'i  Meats  for  the  belly, 
and  the  belly  for  meats :  but  God  shall 


washed,  but  ye  were  sanctified,  but  ye 
were  justified  in  the  name  of  the  Lord 
Jesus  Christ,  and  in  the  Spirit  of  our 
God. 

12  All  things  are  lawful  for  me,  but  not 
all  things  are  profitable  ;  all  things  are 
lawful  for  me,  but  I  will  not  be 
brought  under  the  control  of  anything. 

13  Foods  for  the  belly,  and  the  belly  for 
foods ;  but  God  will  bring  to  nought 


p  1  :  2,  30 ;  2  Thess.  2  :  13.  q  Rom.  3  :  24,  26-30. 

8  8:4,  7-13 ;  10  :  24-33  ;  Rom.  14  :  15.  «  9  :  27. 


r  10  :  23  ;  Rom.  14  :  14. 
wMatt.  15  :  17;  Rom.  14  :  17. 


facts  of  their  Christian  experience  in 
conversion.    But   ye   are   washed, 

literally,  ye  tvashed  off,  or  bathed  away, 
these  pollutions,  the  act  properly  refer- 
ring to  the  whole  body,  and  figuratively 
to  the  whole  being.  It  is  generally 
thought  that  there  is  here  an  allusion 
to  baptism.  The  verb  implies  an  in- 
telligent agent  in  submitting  to  God, 
and  in  renouncing  and  forsaking  sin, 
just  as  the  believer  submits  voluntarily 
and  intelligently  to  baptism,  which 
symbolically  represents  the  forgiveness 
and  cleansing  away  of  sins.  See  Acts 
22  :  16  and  note,  where  the  same  verb 
is  used.  There  is,  however,  no  more 
reference  to  self-baptism  than  there  is 
to  sinners  changing  their  own  hearts  or 
forgiving  their  own  sins.  Compare 
such  passages  as  James  4:8;  Phil.  2  : 
12 ;  2  Cor.  7  :  1,  11.  But  ye  were 
sanctified,  consecrated  to  God  and 

a    holy    life     (  Eph.  5  :  26  ;  Heb.  10  :  10,  14 ;  Rom. 

12:1).  But  ye  were  justified,  in- 
cluding not  only  their  acceptance  by 
God  as  righteous,  but  also  that  moral 
righteousness  of  heart  and  life  which 
results  at  conversion,  through  union 
with  Christ  and  the  operation  of  the 
Holy  Spirit.  Justified  seems  to  con- 
trast with  unrighteous  in  ver.  9.  (see 
on  Rom.  1:17.)  In  the  name  of  the 
Lord  Jesus,  Christ,  and  by  the 
Spirit  of  our  God.  Both  of  these 
clauses  refer  to  the  three  preceding 
verbs.  The  person  and  work  of  Christ, 
and  the  work  of  the  Spirit,  are  both 
connected  with  our  regeneration  and 
forgiveness,  our  sanctification  and  justi- 
fication, and  brought  vividly  to  view  in 
our  baptism.  So  also  baptism  and  all 
it  symbolizes  are  realities  to  us  by 
faith  and  nothing  to  us  without  faith. 
How  inconsistent  the  moral  disorders 
in  these  Corinthian  Christians!  How 
should  these  words  of  the  apostle  have 
inspired  them  to  a  holier  life  ! 


12-20.  Returning  to  the  sin 
OF  fornication,  Paul  limits  the 
LAW  OF  Christian  liberty,  which 
some  had  abused. 

13.  Paul  proceeds  to  discuss  this  sin 
in  view  of  their  new  spiritual  life. 
All  things  are  lawful  unto  me, 
were  the  apostle's  own  words,  and  were 
true  in  the  sense  and  with  the  limita- 
tions in  which  he  used  them,  but  not  in 
the  sense  that  his  opponent  quoted  and 
applied  them ;  and  doubtless  they 
loved  to  refer  to  them  in  self-justifica- 
tion. He  had  used  them  especially 
with  reference  to  food  (ver.  i3;  lo  :29). 
"All  things  are  lawful  to  me,  which 
can  be  lawful"  (Bengel).  But  all 
things  are  not  expedient,  rather, 
profitable,  advantageous.  All  things, 
I  repeat,  are  lawful  for  me,  but 
I  will  not  be  brought  under 
the  power  of  any,  or  under  the 
control  of  anything.  As  if  he  had 
said  :  All  things  are  allowed  me  or  in 
my  power,  but  they  must  be  for  my 
good.  All  things  are  within  my  power, 
but  I  must  not  be  brought  under  their 
power,  even  of  my  lawful  desires;  I 
must  not  become  their  slave.  "Lib- 
erty, good  in  itself,  is  destroyed  by  its 

abuse  (Gal.  5  :  13;  lPeter2:  le)  "  (BENGEL). 

Paul  speaks  with  the  force  of  a  maxim, 
as  a  representative  of  Christians. 

13.  In  this  verse  Paul  refers  to  food 
as  a  representative  of  things  indiffer- 
ent, to  which  he  had  especially  re- 
ferred in  his  maxim  regarding  liberty, 
and  then  he  notices  fornication  as  in- 
applicable to  the  law  of  Christian  lib- 
erty because  absolutely  sinful.  Meats, 
or  foods,  for  the  belly,  the  digestive 
organs  generally,  and  the  belly  for 
foods,  one  destined  for  the  other,  the 
appointed  sustenance  and  the  ap- 
pointed receptacle.  But  God  shall 
destroy  both  it  and  them ;  both 
are  temporary  and  perishable.     Food 


226 


I.  CORINTHIAISS 


[Ch.  VI. 


destroy  both  it  and  them.  Now  the 
body  is  not  for  fornication,  but  » for 
the  Lord  ;  J  and  the  Lord  for  the  body. 

14  And  'God  hath  both  raised  up  tlie 
Lord,  and  will  also  raise  up  us  ''by  his 

15  own  power.  Know  ye  not  that  *>  your 
bodies  are  the  members  of  Christ? 
Shall  I  then  take  the  members  of 
Christ,  and  make  them  the  members  of 

16  an  harlot?  God  forbid.  What,  know 
ye  not  that  he  which  is  joined  to  an 
harlot  is  one  body?    (For  «two,  saith 

17  he,  shall  be  one  flesh.)  ^  gut  he  that 
is  joined  unto  the  Lord  is  one  spirit. 


both  it  and  them.    Now  the  body  is 
not  for  fornication,  but  for  the  Lord  ; 

14  and  the  Lord  for  the  body.  And  God 
both  raised  the  Lord,  and  will  raise  up 
us  through  his  power. 

15  Know  ye  not  that  your  bodies  are 
members  of  Christ?  Shall  I  then  take 
away  the  members  of  Christ,  and  make 
them  members  of  a  harlot  ?    Far  be  it ! 

16  Or  know  ye  not  that  he  who  is  joined 
to  the  harlot  is  one  body  ?  For  the  two, 

17  says  he,  shall  be  one'  flesh.  But  he 
that  is  joined  to  the  Lord  is  one  spirit. 


*  Ver.  15,  19,  20 ;  3  :  16,  17  ;  Rom.  12  :  1 ;  1  Thess.  4  :  3-7.  y  Eph.  5  :  23. 

z  Rom.  6:4-8;  8,  11 ;  2  Cor.  4  :  14.         a  Eph.  1  :  19,  20.  5  12  :  27  ;  Eph.  4  :  12,  15,  16  ;  5  :  29,  30. 

c  Matt.  19  :  5 ;  Eph.  5  :  31.  d  John  15  :  1-5  ;  17  :  21-23 ;  Eph.  4  :  4. 


is  necessary  in  this  present  life  ;  but  in 
the  future  life  we  shall  hunger  and 
thirst  no  more  (Rev.  7:i6).  At  our 
Lord's  second  coming  "the  dead  shall 
be  raised  incorruptible  and  we  shall  be 
changed"  (15:51,52).  Food  and  diges- 
tive organs  will  no  longer  be  needed. 
Questions  concerning  these  are  com- 
paratively unimportant.  But  not  so 
with  fornication,  which  degrades  the 
body,  which  was  destined  for  the  Lord 
and  to  immortality.  £iU  the  body 
is  not  for  fornication,  it  is  not 
made  for  it,  but  for  the  Lord,  for 
his  service  and  glory  (ver.  15 ;  Rom.  12 : 1)  ; 
and  the  Lord  for  the  body,  for  its 
salvation  and  its  glorification.  Christ 
is  Saviour  of  the  body  as  well  as  of  the 
soul  (15:54-57).  The  transition  from 
questions  regarding  food,  especially 
that  offered  to  idols  (10 :  19-24),  to  the 
question  regarding  sins  of  sensuality, 
was  comparatively  easy  then,  from  the 
frequent  connection  of  licentious  rites 
with  idolatrous  worship  in  heathen 
cities,  and  particularly  in  Corinth. 
Note  how  "  things  offered  to  idols  "  and 
"fornication"  are  joined  together  in 
Acts  15  :  29 ;  Rev.  2  :  14.  It  is  not 
strange  that  Paul  found  it  necessary  to 
refute  and  condemn  licentious  liberty. 

14,  The  thought  is  continued  :  Paul 
bases  the  resurrection  of  the  body  and 
our  future  life  on  Christ's  resurrection. 
And  God  hath, better, (7od  both  raised 
the  Lord,  ayid  will  rnisritp  lis,  etc.  His 
own  power,  too  emphatic,  rather, 
his  power,  referring    to   God's    power 

(Rom.  8  :  11 ;  1  Cor.  15  :  12-19).         guch     is    the 

glorious  destiny  of  the  believer's  body. 
Surely  it  should  not  be  degraded  by 
licentious  lusts. 


15.  In  this  and  the  two  verses  that 
follow  Paul  adduces  a  second  general 
argument,  from  the  believer's  relation 
to,  and  connection  with,  Christ.  Know 
ye  not,  ye  certainly  know  (ver.  2),  that 
your  bodies  are  members  of 
Christ,  being  so  closely  connected 
with  him,  who  is  head  overall,  as  to  be 
"  members  of  his  body,"  as  it  were,  "  of 
his  flesh  and  of  his  bones"  (Eph. 5: 30). 
See  the  thought  in  12  :  27,  "Ye  are 
Christ's  body,  and  each  one  members 
of  it."  Shall  I  then,  so  far  degrade 
myself  as  to  take  aivoy,  the  mem- 
bers of  Christ,  my  own  members, 
and  by  fornication  make  them 
members  of  a  harlot?  To  ask  a 
question  so  abhorrent  was  its  own  an- 
swer. God  forbid !  Far  be  it ! 
Away  the  thought ! 

16.  What !  know  ye  not.  Rather, 
Or,  know  ye  not,  as  in  ver.  2.  Can  you 
be  ignorant  of  the  closeness  of  the 
union,  that  he  that  is  joined  to  the 
harlot  (her  character  expressed  viv- 
idly and  definitely),  is  one  body, 
that  is,  he  with  her  is  now  one,  par- 
taking of  her  character  and  of  her  sin. 
The  consequence  of  this  union  is  il- 
lustrated and  confirmed  by  quoting 
Gen.  2  :  24,  in  the  words  of  the  Septua- 
gint  version,  For  the  two,  saith  he 
(God  was  the  speaker),  shall  be  one 
flesh.  This  was  originally  said  of 
marriage,  but  it  illustrates  the  close- 
ness of  the  sinful  and  unlawful  rela- 
tion of  a  person  who  joins  himself  to  a 
harlot.  Of  course  it  separates  him 
from  Christ. 

17.  Having  presented  the  human 
and  fleshly  side,  Paul  gives  the  Christ 
and  spiritual  side.     But   he  that  is 


Ch.  VI.] 


I.  CORINTHIANS 


227 


18  « Flee  fornication.  Every  sin  that  a 
man  doeth  is  without  the  body  ;  but  he 
that   committeth  fornication  sinneth 

19  ^against  his  own  body.  What,  eknow 
ye  not  that  your  body  Is  the  temple  of 
the  Holy  Ghost  which  is  in  you,  which 
ye  have  of  God  ?     ^  And  ye  are  not 

20  your  own  ;   for  » ye  are  bought  with  a 

grice.    Therefore  ''glorify  God  in  your 
odv,  and  in  your  spirit,  which  are 
God's. 


18  Flee  fornication.  Every  sin  that  a 
man  commits  is  outside  the  body  ;  but 
he    that    commits     fornication,    sins 

19  against  his  own  body.  Ur  know  ye 
not  that  your  body  is  the  Holy  Spirit's 
temple,  who  is  in  you,  whom  ye  have 
from  God,  and  ye  are  not  your  own? 

20  For  ye  were  bought  with  a  price ; 
glorify  God  therefore  in  your  body. 


e  Gen.  39  :  7-12 ;  Rom.  6  :  12,  13 ;  2  Tim.  2  :  22.  /Prov.  5  :  8-11.  g  See  refs.  3  :  16. 

h  Rom.  14  :  7-9 ;  2  Cor.  5  :  15 ;  Titus  2  :  14.  i  7  :  23 ;  Acts  20  :  28 ;  1  Peter  1  :  18,  19  ;  2  Peter  2  :  1. 

fc  10  :  31  ;  Rom.  12  :  1 ;  1  Peter  2  :  9. 


joined,  closely  united,  to  the  Lord 
is  one  spirit,  indicating  an  inward 
spiritual  union,  the  Lord's  spirit  per- 
vading the  believer's  spirit,   and  the 

two  in  unison  (John  17  :  21,  23;  15  :  1-7;  comp. 

Eph.  5  :  23-32 ) .  It  is  impossible  for  such  a 
one  to  be  joined  to  a  harlot  without 
alienating  himself  from  Christ  and 
breaking  this  spiritual  union. 

18.  No  wonder,  after  such  a  pres- 
entation of  the  believer's  close  and 
vital  union  with  Christ,  that  Paul  ex- 
claims, Flee  fornication,  including 
sensual  lusts.  This  exhortation  forms 
also  the  connecting  link  with  what  fol- 
lows. The  apostle  now  presents  his 
third  general  argument,  that  fornica- 
tion is  a  sin  against  one's  own  body, 
which,  in  the  believer's  case,  is  the 
temple  of  the  Holy  Spirit.  Every 
sin,  that  is,  as  the  connection  demands. 
Every  other  sin  a  man  doeth  is  with- 
out, outside,  the  body,  external  to  it. 
Take  the  other  sins  forbidden  in  the 
Decalogue,  they  are  directed  against 
objects  outside  the  body,  or  if  they  af- 
fect the  body  they  come  from  without. 
This  is  true  even  of  drunkenness,  glut- 
tony, and  suicide,  they  come  from  out- 
side the  body.  But  he  that  com- 
mitteth fornication,  within  him- 
self, using  his  own  sensuous  nature  as 
an  instrument,  sinneth  against  his 
own  body,  against  its  very  nature 
and  against  the  fundamental  law  of 
his  being,  that  a  man  shall  cleave  to 
his  wife  and  to  her  alone,  and  they  two 
shall  become  one  flesh  (Gen.  2 :  24).'  He 
runs  counter  to  this  primal  law  of  our 
being. 

19.  Paul  substantiates  what  he  had 
just  said.  What,  know  ye  not, 
rather.  Or  do  you  7\ot  certainly  knoio 
(seever.  2)  this  fact,  that  youF  body, 
each  one  individually,  is  the  temple 


of  the  Holy  Ghost,  Spirit  icho,  is 

in  you.  It  is  because  of  the  indwelling 
Spirit  that  the  believer's  body  is  God's 

temple.  (  see  on  3  :  16.  Comp.  2  Cor.  6  :  16 ;  2 
Tim.  2  :  20  ;  1  Peter  2:9.)        Wh07n,  the  Spirit, 

ye  have  of,  from,  God,  not  from 
yourselves,  and  thus  ye  are  not  your 

own,  but  God's.  You  have  therefore 
no  right  to  pollute  the  body  and  alien- 
ate it  from  its  rightful  ow^ner. 

20.  Ye  are  not  your  own,  for  ye 
are,  rather,  were,  bought  with  a 
price,  from  the  slavery  of  sin  (Rom.  3  : 
19 ;  6  :  17. 18, 22)  with  the  pricc,  the  blood 
of  Christ  in  his  suflerings  and  death 

(  Matt.  20  :  28  ;  Acts  20  :  28  ;   1  Peter  1  :   18,  19  ;    Rev, 

5:9).  Therefore  glorify  God  in 
your  body,  as  in  God's  temple,  or 
use  your  body  as  his  sanctuary  to  his 
glory  (Rom.  12  : 1),  instead  of  dishonoring 
God,  through  unchaste  passions  and 
sensuous  deeds.  The  remaining  words. 
And  in  your  spirit  which  are 
God's,  while  implied  by  the  preceding 
clause,  are  not  found  in  the  best  and 
oldest  manuscripts.  Paul's  argument 
had  special  reference  to  the  body,  and 
so  with  it  he  naturally  stops. 

Practical  Remarks. 

1.  It  is  the  duty  of  Christians  to  settle 
their  differences  among  themselves,  with^ 
out  appealing  to  civil  tribunals  (ver.  1 ; 
Matt.  5  :  23-25 ;  18  :  15). 

2.  How  exalted  the  Christian  in  the 
future  world,  not  only  above  wicked 
men,  but  in  some  respects  above  angels 
(ver.  2,  3  ;  Rom.  8  :  17 ;  Rev.  3  :  21). 

3.  A  spirit  of  strife  among  Christians 
shows  great  immaturity,  and  a  lack  of 
spiritual  wisdom  (ver.  4,  5  ;  3:3). 

4.  With  the  spirit  and  wisdom  of  Christ 
Christians  could  settle  their  differences  by 
arbitration  (ver.  7;  Matt.  5  :  43-45). 


228 


I.  CORINTHIANS 


[Cii.  VII. 


Replies  to  questions  respecting  marriage, 
divorce,  and  celibacy. 

7       NOW  concerning  the  things  whereof 
ye  wrote  unto  me :  '  It  is  good  for  a 


7      NOW  concerning  the  things  of  which 
ye  wrote :  It  is  good  for  a  man  not  to 


J.Ver.  8,  26,  27,  37,  38. 


5.  For  Christians  to  engage  in  lawsuits 
before  unbelievers  is  a  shame  to  them, 
selves  and  a  disgrace  to  Christ  and  his 
cause  (ver.  5,  C  ;  Zech.  13  :  6  ;  James  2:7). 

6.  A  willingness  to  suffer  wrong,  rather 
than  to  do  wrong,  if  generally  practised 
among  Christians,  would  result  in  the 
peaceful  settlement  of  all  their  differences 
(ver.  7;  Matt.  5:39;  Rom.  12:17-19;  1 
Thess.  5  :  15). 

7.  No  one  should  excel  the  Christian  in 
honesty ;  dishonesty  among  themselves 
reveals  deep  depravity  (ver.  8  ;  Rom.  12  : 
17;  2  Cor.  8:20-23). 

8.  The  unholy,  while  they  remain  so, 
cannot  be  saved  (ver.  9,  10;  Heb.  12  :  14). 

9.  In  how  many  ways  and  forms  does 
sin  manifest  itself !  How  much  does  the 
term  "  unrighteous  "  include  I  (ver.  9, 10 ; 
Matt.  7:  13.) 

10.  The  remembrance  of  what  we  are 
saved  from  should  produce  in  us  humility, 
gratitude,  and  an  earnest  desire  to  serve 
God  and  save  others  (ver.  11 ;  Eph.  2  : 1-7, 
11-13;  5:8;  Col.  3  :  7  12-15). 

11.  In  view  of  what  God  has  done  for  us 
we  should  forsake  sin  in  every  form  and 
live  a  holy  life  (ver.  11 ;  2  Cor.  4:2;  Rom. 
12  : 1,  2). 

12.  Whatever  is  not  profitable  but  rather 
injurious,  should  be  abandoned.  We 
should  be  masters,  not  slaves  of  habit 
(ver.  12;  8:13;  9:27). 

13.  We  should  give  proper  attention  to 
food  and  the  laws  of  our  physical  being, 
but  not  raise  them  in  importance  above 
the  functions  of  our  spiritual  natures 
(ver.  13;  Matt.  6:25.  31). 

14.  The  thought  that  our  bodies  are  for 
the  Lord's  use.  and  that  they  are  to  be 
raised  into  his  likeness,  should  restrain  us 
from  improper  and  unholy  practices  (ver. 
14;  Phil.  3  :  21). 

15.  Our  oneness  with  Christ  demands 
that  we  should  keep  ourselves  pure  even 
as  he  is  pure  (ver.  15 :  Ileb.  10  :  22  ;  1  John 
3  :  3). 

16.  The  marriage  relation  is  so  sacred 


[  that  it  is  marred  and  violated  by  sensu- 
I  ality  (ver.  16:  Matt.  5  :  27-32). 

17.  The  closer  union  of  the  spirit  of  the 
I  Christian  with   Christ's  Spirit  should  be 

kept  sacred  and  inviolable  from  all  im- 
proper and  sensual  indulgences  (ver.  17 ; 
John  15  :  1 ;  Eph.  4  :  1-3,  25-32). 

18.  Licentiousness  is  a  crying  sin  of  our 
times  and  country.  Witness  the  number 
of  divorces.  No  sin  so  weakens  the  body, 
impairs  the  mind,  and  shortens  life  (ver. 
18). 

19.  We  are  the  Lord's — our  bodies  his 
temples ;  our  spirits  controlled  and  sancti- 
fied by  his  Spirit ;  and  we  his  purchased 
possession  (ver.  19,  20 ;  Rom.  14  :  7-9). 

20.  Are  we  tempted  to  sin  ?  Do  we  need 
incitements  to  bodily  purity  and  personal 
holiness?  Let  us  think  of  the  cross  and 
the  price  paid  for  our  redemption  (ver. 
20;  Eph.  4  :  17-24). 

CHAPTER  VII. 

At  this  point  Paul  passes  to  the  sec- 
ond and  remaining  part  of  his  Epistle, 
and  answers  certain  questions  which 
had  been  asked  him  in  a  letter  received 
from  Corinth.  In  this  chapter  he  treats 
oi marriage,  divorce,  mid  celibacy.  He 
first  speaks  of  marriage  and  gives  ad- 
vice to  the  married  (ver.  1-7)  and  then  to 
the  unmarried  (ver.  8, 9) ;  treats  of  di- 
vorce (ver.  10, 11),  and  of  married  persons 
where  one  party  is  a  heathen  (ver.  n-ie), 
and  then  lays  down  a  general  rule,  that 
the  gospel  does  not  ordinarily  interfere 
with  the  outward  position  of  Christians, 
and  that  generally  each  may  remain 
in  the  calling  which  he  had  before  con- 
version (rcr.  17-24),  Paul  then  proceeds 
to  consider  marriage,  especially  of 
maiden  daughters,  under  present  diffi- 
culties (ver.  25-34),  the  duty  of  parents  to 
unmarried  daughters  (ver.  3.V-38),  and 
finally  the  duty  of  widows  (ver.  39, 40), 

1-7.  Advice  as  to  marriage  and 
celibacy. 

1.  Now  concerning:  the  things 
whereof  ye  wrote  unto  me.  Unto 
me  is  omitted  by  the  highest  critif^a' 


Ch.  VIL] 


I.  CORINTHIANS 


229 


2  man  not  to  touch  a  woman.  Never- 
theless, to  avoid  fornication,  let  every 
man  have  his  own  wife,  and  let  every 

3  woman  have  her  own  husband.  ■"  Let 
the  husband  render  unto  the  wife  due 
benevolence:  °and  likewise  also  the 

4  wife  unto  the  husband.  The  wife  hath 
not  power  of  her  own  body,  but  the 
husband :  and  likewise  also  the  hus- 
band hath  not  power  of  his  own  body, 

5  but  the  wife.  » Defraud-  ye  not  one 
the  other,  p  except  it  be  with  consent 
for  a  time,  that  ye  may  give  yourselves 
to  fasting  and  prayer ;  and  come  to- 


2  touch  a  woman  ;  but  because  of  forni- 
cations, let  each  man  have  his  own 
wife,  and  let  each  woman  have  her 

3  own  husband.  Let  the  husband  render 
to  the  wife  her  due  :  and  in  like  man- 

4  ner  the  wife  also  to  the  husband.  The 
wife  has  not  authority  over  her  own 
body,  but  the  husband  ;  and  in  like 
manner  the  husband  also  has  not  au- 
thority over  his  own  body,  but  the  wife. 

5  Defraud  not  one  the  other,  unless  it  be 
by  agreement  for  a  season,  that  ye  may 
give  yourselves  to   prayer,  and   may 


m  Exod.  21  :  10 ;  1  Peter  3:7.  n  Eph.  5  :  22,  23.  o  Ver.  3. 

p  Joel  2  :  16  ;  Zech.  12  :  12-14  ;  see  Exod.  19  :  15  ;  1  Sam.  21  :  i,  5. 


authorities.  The  first  question  was  in 
regard  to  scruples  which  some  of  them 
entertained  concerning  marriage.  The 
Jewish  converts  would  naturally  hold 
to  marriage,  since  the  Jews,  except  the 
Essenes,  held  it  to  be  a  duty,  and  re- 
garded it  a  sin  not  to  be  married  by  the 
age  of  twenty.  The  tendency  among 
Gentiles,  however,  was  toward  celibacy, 
and  some  philosophers  shared  in  this 
feeling,  and  so  strong  was  it  that  Au- 
gustus enacted  laws  to  counteract  it. 
Very  likely,  then,  the  question  origi- 
nated with  the  Gentile  converts,  many 
of  whom  were  the  followers  of  Paul. 
The  inquiry,  however,  appears  to  have 
come  from  the  church  itself,  whereof 
ye  tor  ate,  Paul  was  a  Jew,  yet  espe- 
cially an  apostle  to  the  Gentiles.  He 
perhaps  had  been  married,  but  was  now 
unmarried  (ver. 8;  9: 5).  Difterent  par- 
ties might  appeal  to  him  from  different 
motives.  All  would  naturally  desire 
his  views  on  the  subject.  Alford  adds 
in  regard  to  the  original  text:  "In 
hardly  any  portion  of  the  Epistles  has 
the  hand  of  correctors  and  interpolaters 
of  the  text  been  busier  than  here.  .  . 
In  consequence,  the  textual  critic  finds 
himself  in  this  chapter  sometimes  much 
perplexed  between  difterent  readings, 
and  in  danger  of  on  the  one  hand 
adopting,  on  overwhelming  manuscript 
authority,  corrections  of  the  early 
ascetics,  and  on  the  other  excluding, 
from  a  too  cautious  retention  of  the 
received  text,  the  genuine  but  less 
strongly  attested  simplicity  of  the  orig- 
inal." It  is  good,  expedient,  profit- 
able, and  salutary,  for  a  man  not  to 
touch  a  woman,  in  marriage.  This 
doubtless  was  the  view  of  one  party  at 
Corinth,   and  Paul    endorses    it    with 


certain  limitations,  which  he  proceeds 
to  give  in  the  next  verse.  He  does  not 
here  mean  morally  "  good,"  for  in  ver. 
28  and  throughout  the  chapter  he  holds 
that  a  person  does  not  sin  in  marrying. 
In  ver.  26  and  29  we  get  light  on  this 
passage  and  the  reason  for  his  advice. 

2.  Nevertheless  to  avoid  for- 
nication, or  more  exactly.  But  he- 
cause  of  fornications,  let  each  man  and 
woman  be  married.  Notice  the  vice  is 
here  in  the  plural,  indicating  the  com- 
monness of  this  sin  at  Corinth.  (Comp. 
note  on  6: 13.)  Paul  here  expresses  his 
view  in  reference  to  this  particular 
question.  For  his  fuller  and  later 
teachings  regarding  marriage  see  Eph. 
5  :  23-30  ;    1  Tim.  5  :  14.     (Comp.  Heb.  i3 : 

4;  1  Peters  :  1-7.) 

3.  Being  in  the  married  state  they 
are  to  continue  in  it,  and  husband  and 
wife  are  to  render  to  each  other  due 
benevolence,  rather,  according  to 
the  best  text,  that  which  is  due,  the 
conjugal  duty  that  is  due,  each  to  the 
other. 

4.  The  apostle  states  a  principle 
growing  out  of  the  oneness  in  the  mar- 
ried relation.  Being  one  flesh  the 
wife  hath  not  power,  or  authority, 
over  her  own  body,  but  the  hus- 
band ;  and  so  of  the  man.  Each  is 
the  other's.  Each  is  dependent  on  the 
other.  The  riglits  of  each  are  substan- 
tially equal.  Selfishness  must  not  be 
the  rule  of  either  party. 

5.  As  an  inference  from  the  principle 
stated  in  the  preceding  verse,  Paul 
says,  Defraud  ye  not,  withhold  not 
that  which  is  due  the  one  from  the 
other,  except  it  be  with  consent, 
better,  by  agreement,  for  a  short  time 
that  ye  may  give  yourselves  to 


230 


I.  CORINTHIANS 


[Ch.  VII. 


gether  again,  that  Satan  tempt  you  not 
for  your  incontinency. 

6  But  I  speak  this  by  permission,  i  and 

7  not  of  commandment.  For  I  would 
that  all  men  were 'even  as  I  myself: 
but  s  every  man  hath  his  proper  gift  of 
God,    one    after    this    manner,    and 

8  another  after  that.  I  say  therefore  to 
the  unmarried  and  widows,  '  It  is  good 

9  for  them  if  they  abide  even  as  I.  But 
"if  they  cannot  contain,  let  them 
marry  :  for  it  is  better  to  marry  than  to 

10  burn.    And  unto  the  married  I  com- 


again  be  together,  that  Satan  may  not 
tempt  you  on  account  of  your  incon- 

6  tinency.    But  this  I  say  by  way  of  per- 

7  mission,  not  of  command.*  And  I  wish 
all  men  to  be  even  as  myself.  But 
each  one  has  his  own  gift  from  God, 
one  after  this  manner,  and  another 
after  that. 

8  Now  I  say  to  the  unmarried  and  the 
widows,  it  is   good  for  them  if  they 

9  remain  as  I  also  am.  But  if  they  have 
not  self-control,  let  them  marry  ;  for  it 

10  is  better  to  marry  than  to  burn.    And 


q  Ver.  12,  25  ;  2  Cor.  8:8;  11  :  17. 
t  Ver.  1,  26,  27,  32-35. 


r9  :  5,  15.  s  12  :  11 ;  Matt.  19  :  12. 

u  Ver.  2,  28,  36,  39  ;  1  Tim.  5  :  11,  U. 


a  season  of  earnest  prayer.  The 
original  conveys  the  idea  both  of  brev- 
ity of  time  and  devotedness  and  ur- 
gency of  prayer.  The  concessions  were 
to  be  mutual  and  the  occasion  extraor- 
dinary. Fasting  should  be  omit- 
ted, doubtless  added  by  later  ascetics. 
And  come,  rather,  according  to  the 
best  reading,  Be  together  again, 
that  Satan  tempt  you  not  for, 
rather,  07i  account  of,  your  inconti- 
nency, yoiw  leant  of  self-control.  Sub- 
stantially the  same  reason  as  that  given 
in  ver.  2  for  being  married. 

6.  But  I  speak  this,  the  injunc- 
tion with  its  limitation  in  ver.  5,  by 
permission — by  way  of  peiinission  or 
allowance,  not  of  command.  The 
husband  and  wife  were  allowed  to  pur- 
sue this  course,  but  not  by  positive 
command.  This  explanation  of  the 
apostle  is  brief  and  somewhat  indefi- 
nite. It  is  referred  by  different  ones  to 
what  follows,  or  to  all  that  precedes  in 
this  chapter,  or  to  ver.  1.  It  is  better 
and  more  natural,  with  Alford,  ^leyer, 
and  others,  to  refer  it  to  the  whole  of 
ver.  5.  The  permission  and  the  com- 
mand had  reference  to  the  Corinthians, 
but  they  imply  authority  either  in  Paul 
as  an  apostle  and  an  inspired  man,  or 
from  the  Lord  himself.  AVhatever  au- 
thority he  had   was  indeed  from  the 

Lord   (vtr.  25). 

7.  For,  rather,  hut,  according  to  the 
most  reliable  text.  But,  while  I  have 
thus  written,  I  would  that  all  men 
were  even  as  myself,  having  per- 
fect self-control  though  witliout  a  wife 
(9:5).  In  reference  to  incontinency 
(ver.  5)  all  were  not  like  himself.  Hut, 
this  power  of-self  control  is  a  moial  and 
natural  gift  and  every  man  hath  his 
proper,    his  mon,   gift,   his    natural 


and  gracious  endowments,  from  God, 
one  after  this  manner  and  an- 
other after  that,  so  that  each  one  is 
fitted  for  the  state  he  is  in,  be  it  mar- 
ried or  unmarried.  (Comp.  Matt.  i9  :  ii.) 
8-34.  Advice  to  the  unmarried 

AND     TO     THE      MARRIED.        Divorce. 

Regarding  mixed  marriages,  where  one 
party  is  an  unbeliever.  Christianity 
and  social  conditions. 

8.  I  say  therefore,  rather,  But, 
while  remembering  that  persons  are 
difterently  constituted  and  differently 
endowed  (^er.  7),  I  say  to  the  un- 
married, of  both  sexes,  and  wid- 
ows, especially  widows  who  might  be 
overlooked  in  this  connection.  Paul 
sums  up  wliat  he  has  to  say,  addressing 
different  classes :  the  unmarried  (this 
verse),  the  married  (ver.  lo),  "to  the 
rest"  (ver.  12).  The  tnxmarried  are  not 
here  limited  to  widows,  as  some  sup- 
pose, but  include  both  sexes,  since  it  is 
contrasted  with  "  the  married  "  (ver.  lo)^ 
which  includes  both  male  and  female. 
Widows  are  really  included  in  the 
class  of  the  unmarried,  but  they  needed 
special  mention,  and  are  treated  sepa- 
rately in  ver.  39,  40.  This  ver.ie  de- 
cides nothing  in  regard  to  the  question, 
whether  Paul  was  a  widower,  only  that 
he  was  then  unmarried :  if  they 
abide  even  as  I. 

9.  But  if  they  cannot  remain  as  I 
am  without  sin,  if  they  cannot  con- 
tain, //  they  have  not  self-control 
(ver.  5),  let  them  marry:  for  it  is 
better  to  marry,  even  in  times  of 
distress  and  persecution,  than  to 
burn,  than  to  l)e  inflamed  with  lusts. 
"  Because  to  marry  is  no  sin  (vir.  28,  36), 
wliile  to  burn  is  sinful  "  (Matt.  5  :  2h). 

10.  And  unto  the  married,  both 
husband  and  wife,  who  form  a  second 


Ch.  VII.] 


I.  CORINTHIANS 


231 


mand,  ^yet  not  I,  but  the  Lord,  iLet 
not  the  wife  depart  from  her  husband  : 

11  but  and  if  she  depart,  let  her  remain 
unmarried,  or  be  reconciled  to  her 
husband  :  ^  and  let  not  the  husband 
put  away  his  wife. 

12  But  to  the  rest  speak  I,  ^not  the 
Lord.  If  any  brother  hath  a  wife  that 
believeth  not,  and  she  be  pleased  to 
dwell  with  him,  let  him  not  put  her 

13  away  ;  and  the  woman  which  hath  an 
husband  that  believeth  not,  and  if  he 
be  pleased  to  dwell  with  her,  let  her  not 

14  leave  him.  For  the  unbelieving  hus- 
band is  sanctified  by  the  wife,  and  the 


to  the  married  I  give  command,  not  I, 
but  the  Lord,— That  the  wife  depart 

11  not  from  the  husband,  but  if  she  even 
depart,  let  her  remain  unmarried,  or 
let  her  be  reconciled  to  her  husband  ; 
and  that  the  husband  leave  not  his 

12  wife.  And  to  the  rest  say  I,  not  the 
Lord  :  If  any  brother  has  an  unbeliev- 
ing wife,  and  she  agrees  to  dwell  with 

13  him,  let  him  not  leave  her.  And  if 
any  wife  has  an  unbelieving  husband, 
and  he  agrees  to  dwell  with  her,  let 

14  her  not  leave  her  husband.  For  the 
unbelieving  husband  is  sanctified  in  the 


X  See  ver.  12,  25,  40. 


y  Mai.  2  :  14-16  ;  Matt.  5  :  32  ;  19  :  6,  9  ;  Mark  10  :  11,  12  ;  Luke  16  :  18. 
z  Mark  10  :  2-9.  a  Ver.  6. 


class,  distinct  from  the  class  mentioned 
in  ver.  8.    I  command,  yet  not  I, 

indeed,  but  the  Lord,  who  gave 
special  injunctions  to  this  class  (Mark  lo  : 
11, 12).  Paul  could  well  command  what 
the  Lord  commanded.  He  makes  no 
reference  here  to  what  he  might  enjoin 
as  a  private,  uninspired  individual. 
He  speaks  with  apostolic  authority, 
but  recognizes  his  Lord's  authority  as 
taking  precedence  of  his  own.  ( comp.  ver. 
25,40.)  Let  not  the  wife,  rather, 
that  the  wife,  depart  not,  or,  be  not 
separated,  by  divorce  or  otherwise, 
from  her  husband.  The  exception 
to  this  rule,  "for  the  cause  of  fornica- 
tion" (Matt.  5: 32) J  is  oiiiitted  as  not  in- 
volved in  the  cases  Paul  is  now  con- 
sidering. He  mentioned  the  loife  first 
as  perhaps  the  party  with  whom  vol- 
untary separations  and  divorces  more 
usually  at  that  time  began. 

11,  But  and  if  she  depart,  hoiv- 
ever,  if  she  should  depart,  a  supposable 
ease  which  might  occur  in  such  a  state 
of  society  as  that  at  Corinth,  then  let 
her  remain  unmarried,  for  if  she 
should  marry  she  would  commit  adul- 
tery (Mark  10: 12),  Or  be  recouciled 
to  her  husband — this  being  the  only 
marriage  relation  open  to  her.  And 
let  not,  rather,  as  in  ver.  10,  con- 
tinuing the  Lord's  command,  and  that 
the  husband  put  not  away  his  wife 
by  divorce,  or,  not  leave  his  wife,  sepa- 
rate himself  from  her  without  a  di- 
vorce for  proper  cause.  Both  ideas 
seem  to  be  included  in  the  verb.  From 
the  similarity  of  construction  as  well 
as  from  the  teachings  of  Christ,  we  in- 
fer that  what  was  said  to  the  departing 
wife  applies  also  here  to  the  husband. 
The  law  of  divorce  among  the   Jews 


was  very  lax  (Matt.  5 :  si,  32) ;  and  under 
Greek  and  Roman  law  in  Paul's  day 
there  were  great  facilities  for  obtaining 
divorces,  but  greater  for  the  husband 
than  for  the  wife. 

12.  Paul  now  addresses  a  third  class. 
But  to  the  rest  of  the  married  be- 
lievers whose  companions  were  either 
heathen  or  unconverted  Jews,  speak 
I,  not  the  Lord.  Christ  had  left 
no  special  precept  in  respect  to  mixed 
marriages,  and  so  Paul  speaks  under 
the  general  guidance  of  the  Spirit, 
given  him  as  an  apostle  (ver.  40).  But 
Christ  had  laid  down  a  general  rule, 
and  the  apostle  applied  it  to  the  case 
in  hand.  If  the  unbelieving  wife  be 
pleased,  or  consents,  to  dwell  with 
the  believing  husband,  then  let  him 
not  put  her  aAvay,  or  leave  her. 
Thus  the  whole  responsibility  of  the 
separation  is  thrown  on  the  unbeliev- 
ing wife. 

13.  And  so  of  the  believing  wife 
with  an  unbelieving  husband.  And 
the  woman,  rather,  according  to  the 
most  approved  text.  And  any  wife,  etc. 
So  also  the  last  clause  should  read,  let 
her  not  leave  her  husband.  The  sa- 
credness  of  the  marriage  tie  is  to  be 
guarded  under  all  possible  circum- 
stances. Leave  him.  The  verb  is 
the  same  as  that  translated  put  away,  in 
ver.  11,  12. 

14.  This  verse  has  given  much  trou- 
ble to  commentators,  and  has  been  vari- 
ously interpreted.  We  should  approach 
it  unbiased,  and  lay  aside  all  precon- 
ceived notions  regarding  it.  We  sim- 
ply wish  to  know  what  Paul  meant. 
For,  introduces  the  passage  as  giving 
a  reason  for  the  injunction  in  ver.  12, 
13,  why  the  believer  should  not  leave 


232 


I.  CORINTHIANS 


[Ch.  VII. 


unbelieving  wife  is  sanctified  by  the 
liusband  :  else  were  your  children  un- 
15  clean  ;  ^  but  now  are  they  holy.  But 
if  the  unbelieAang  depart,  let  him  de- 
part. A  brother  or  a  sister  is  not  under 
bondage  in  such  cases :  but  God  hath 


wife,  and  the  unbelieving  wife  is  sancti- 
fied in  the  brother  ;  else  your  children 
are  unclean  ;  but  as  it  is  they  are  holy. 
15  But  if  the  unbelieving  departs,  let  hirn 
depart.  The  brother  or  the  sister  is  not 
under  bondage  in  such  cases  ;  but  God 


6  Mai.  2  :  15 ;  Acts  2  :  39. 


the  unbelieving  husband  or  wife,  but 
continue  to  dwell  with  him  or  her. 
The  key  of  the  passage  is  in  the  word 
Kuclean.  Else  were  your  chil- 
dren, the  children  of  Christians  gen- 
erally at  Corinth,  unclean.  This  ap- 
pears to  be  ceremonial  uncleanness, 
for  it  is  opposed  to  holy,  but  now  are 
they  holy.  But  this  holiness  cannot 
be  moral  and  spiritual  holiness;  for 
the  same  thing  is  said  of  unbelieving 
husbands  and  wives,  that  they  were 
sanctified  in  their  believing  companions. 
Hence  the  holiness  predicated  of  these 
children,  husbands  and  wives  of  be- 
lievers, must  have  been  ceremonial, 
that  cleanness  or  purity  pertaining  to 
social  and  domestic  life.  This  is  fur- 
ther confirmed  by  the  fact  brought  out 
in  ver.  16,  that  the  unbelieving  com- 
panion might  be  converted  and  saved. 
The  question  was  evidently  about  clean- 
ness and  uncleanness,  similar  to  that 
which  troubled  Peter  when  he  said,  "I 
have  never  eaten  anything  that  is 
common  or  unclean,"  and  "But  God 
hath  showed  me  that  I  should  not  call 
any  man  common  or  unclean  "  (Acts  lo : 
!♦,  28).  Yet  several  years  later  Peter, 
Barnabas,  and  others,  under  Jewish  in- 
fluence, separated  themselves  from  eat- 
ing with  Gentiles  at  Antioch,  and  was 
rebuked  by  the  Apostle  Paul  (oai.  2  : 
11. 12).  Thus  Jews  did  not  associate  so- 
cially with  Gentiles,  and  both  Ezra  and 
Nehemiah  had  commanded  Jews  of 
their  day  to  put  away  their  heathen 

wives     (Kzra  10  :  2,   11 ;    Neh.  13  :  23  ff.j.        It 

seems  that  Judaizing  influences  were 
at  work  in  the  church  at  Corinth;  and 
that  some  at  least  thought  tliat  they 
would  be  ritually  contaminat(>d  l>y  their 
conjugal  relations  with  unlxlicvcrs.  It 
became,  doubtless,  a  matter  of  eon- 
science  with  them,  wliether  they  ouglit 
not  to  put  away  their  unl)elieving  hus- 
bands or  wives.  This  qnostion  Paul 
meets  and  answers,  as  in  the  two  pre-  \ 
ceding  verses,  and  iu  this  gives  the 
reason.  For  the  unbelieving  I 
iiii'-^band     is    sanctilinl,    ptirificd, 


cleansed  (i  Tim.  4 : 5;  Heb.  9  :  is)  by,  more 
exactly,  in  the  Avife,  in  his  close 
union  with  his  believing  wife  (one 
flesh),  so  that  she  may  lawfully  dwell 
with  him ;  and  the  unbelieving 
wife  is  sanctified,  being  under  a 
cleansing  influence  in  the  husband 
(or  the  brother,  according  to  the  most 
approved  text),  so  that  he  may  law- 
fully dwell  with  her.  Else  were 
your  children  unclean,  being  un- 
regenerate  and  having  not  yet  be- 
lieved, and  none  of  you  could  dwell 
with  them,  a  thought  repugnant  to 
every  natural  and  religious  feeling,  and 
which  needed  onlj'  to  be  stated  to  be 
rejected.  But  now,  or  as  it  is.  they 
are  holy,  they  are  not  ceremoniallj^ 
profane,  but  they  are  clean. 

This  passage  has  been  used  in  defense 
of  infant  baptism.  But  it  may  be  re- 
marked (1)  That  it  aflbrds  no  more 
ground  for  baptizing  infants  than  it 
does  for  baptizing  the  unbelieving  hus- 
bands or  Avives.  Whatever  is  stated  of 
infants  is  affirmed  of  these  unconverted 
consorts.  (2)  It  aflbrds  an  argument 
against  the  existence  of  infant  baptism 
in  the  apostolic  church.  If  it  had  ex- 
isted, the  apostle  would  naturally  have 
mentioned  it,  and  thus  clinched  his  ar- 
gument bj'  it.  But  he  implies  that  the 
children  of  Christian  parents  had  no 
nearer  relations  to  the  church  than  the 
unbelieving  husband  of  a  believing 
wife.  (8)  Neither  can  the  doctrine  of 
infant  l)aptism  be  rightly  developed 
from  tliis  passage.  The  holiness  was 
not  tliat  of  regeneration,  nor  was  there 
the  exercise  of  a  personal  faith.  Bot 
baptism  is  everywhere  conditioned 
upon  repentance  and  faith. 

15.  But  if  the  unbelieving,  the 
nnheiiever,  depart,  let  him  depart, 
let  tliere  be  a  separation  ;  tlie  responsi- 
bility is  on  him.  A  brother  or  a 
sister  is  not  under  bondage  like 
a  f^lave,  not  under  the  constraint  of  law 
or  necessity  in  such  cases,  in  such 
circumstances.  He  is  discharged  from 
future   obligaticm  as  a   husband   or  a 


Ch.  VII.] 


I.  CORINTHIANS 


233 


16  called  us  « to  i>eace.  For  what  know- 
est  thou,  0  wife,  whether  thou  shalt 
<*  save  thy  husband  ?  Or  how  kuowest 
thou,  O  man,  whether  thou  shalt  save 
thy  wife  ? 

17  But  eas  God  hath  distributed  to 
every  man,  as  the  Lord  hath  f  called 
every  one,  so  let  him  walk.    And  s  so 

18  ordain  I  in  all  churches.  Is  any  man 
called  b being  circumcised?  let  him 
not   become   uncu-cumcised.    Is    any 


16  has  called  us  in  peace.  For  what 
knowest  thou,  O  wife,  whether  thou 
shalt  save  thy  husband?  Or  what 
knowest   thou,'  O    husband,    whether 

17  thou  shalt  save  thy  wife  ?  Only,  as 
the  Lord  has  divided  to  each  one,  as  God 
has  called  each  one,  so  let  him  walk. 
And  so  I  ordain  in  all  the  churches. 

18  Was  any  one  called  being  circumcised  ? 
Let  him  not  become  uncircumcised. 


c  14  :  33  ;  Rom.  12  :  18  ;  14  :  19  ;  Heb.  12  :  14. 
gr  4  :  17  ;  2  Cor.  11  :  28. 


d  1  Peter  3:1.  e  Ver.  7. 

7j  Acts  15  :  1,  19,  24,  28 ;  Col.  3  :  11. 


/Ver.  18,  21. 


wife.  Compare  the  words  "bound," 
"  loose,"  and  "  free  from,"  in  Rom.  7  : 
2,  3,  Desertion  is  thus  a  ground  for 
the  permanent  separation  of  married 
persons,  and  if  it  amounts  to  an  actual 
violation  and  breaking  of  the  marriage 
tie,  it  is  a  sufficient  ground  for  divorce. 
In  this  case  there  is  no  conflict  between 
Christ  and  Paul.  Both  enjoin  that  a 
man  shall  not  put  away  his  wife,  nor  a 
wife  her  husband,  except  for  adultery 
(Matt.  5  :  32).  But  Paul  adds  that  if  the 
unbelieving  party  is  determined  to 
leave,  thus  negatively  putting  the  other 
away,  let  him  go.  The  responsibility 
and  the  guilt  are  his.  But  God  has 
called  us  to,  literally,  in,  peace,  to 
live  in  peace  one  with  another.  To  ex- 
ercise a  spirit  of  peace  in  your  married 
life,  in  permitting  the  unbelieving 
party  to  depart,  and  after  the  separa- 
tion to  exercise  the  same  spirit. 

16.  For,  introduces  a  reason  for 
acquiescing  in  the  separation  permit- 
ted in  the  preceding  verse  and  exercis- 
ing a  spirit  of  peace  in  relation  to  the 
unbelieving  party.  The  prospect  of 
his  conversion  would  be  small  indeed 
in  the  midst  of  strife,  and  in  a  union 
which  he  was  determined  to  dissolve,  it 
was  better  to  let  him  depart.  For 
what  knowest  thou,  or,  how  know- 
est thou,  O  wife,  whether  thou 
shalt  save  thy  husband?  What 
reason  have  you  to  expect  to  convert 
liim  under  such  circumstances?  You 
certainly  have  no  such  prospect  of  sav- 
ing him  as  to  make  it  desirable  to  re- 
tain him  if  he  is  determined  to  leave 
you.  This  interpretation,  which  is 
held  by  the  best  late  expositors,  seems 
to  be  demanded  by  the  logical  connec- 
tion and  grammatical  form  of  the  pas- 
sage. Yet  it  fails  to  entirely  satisfy 
me.  By  a  somewhat  looser  construc- 
tion the  older  commentators,  and  some 


later  ones,  regard  the  apostle  as  urging 
a  continuance  of  the  marriage  relation 
if  possible  rather  than  a  separation. 
According  to  this  view  the  last  clause 
of  ver.  15  presents  a  contrast :  But, 
while  I  advise  separation  in  this  par- 
ticular case,  God  hath  called  us  to  be 
in  peace,  "a  peaceful  disposition  must 
always  prevail  in  order  not  to  give  cause 
on  his  or  her  side  for  separation  "  (Ols- 
HAUSEX).  For  how  knowest  thou,  O 
wife,  but  that  thou  shalt  save  thy  hus- 
band f  Is  it  not  possible  that  this  may 
be  the  result,  and  is  not  this  a  sufficient 
reason  for  remaining  together  ?  This  is 
the  first  meaning  a  person  generally 
gets  from  this  passage.     It  accords  with 

its  general  design  (beginulng  with  ver.  u)  to 

avoid  all  unnecessary  separation,  and 
also  with  the    teachings   of  Scripture 

(l  Peter  3  :  1,  2). 

17.  The  permission  to  live  apart 
from  a  heathen  husband  or  wife  was  a 
special  case.  But  Paul  goes  on  to 
show^  that  Christianity  does  not  disturb 
existing  relations  that  are  not  sinful. 
But,  rather  only,  by  way  of  caution 
against  an  abuse  of  what  he  had  said. 
Let  the  heathen  depart  if  he  wishes. 
Only  as  the  Lord  has  distributed  to  each 
man  his  share  or  lot,  as,  in  the  state  in 
which  God  has  called  each  one,  so  let 
him  walk,  so  let  him  live.  And  so 
ordain  I,  thus  I  command,  in  all  the 
churches,  in  the  exercise  of  apostolic 
authority.  We  have  in  2  Thess.  3  :  6 
an  illustration  of  the  manner  in  which 
Paul  gave  orders  to  the  churches. 

18.  Paul  proceeds  to  illustrate  by 
examples  the  precept  just  given.  Is, 
rather  loas,  any  man  called,,  con- 
verted to  Christ,  being  circumcised, 
as  a  Jew?  Let  him  not  become 
uncircumcised.  Some  Jews  were 
ashamed  of  their  Judaism  and  strove 
to  effiice  the  outward  signs  of  it  by  a 


234 


I.  CORINTHIANS 


[Ch.  VII. 


called  in  uncireumcision  ?  >  let  him  not 

19  be  circumcised.  ''Circumcision  is 
nothing,  and  uncircumcision  is  noth- 
ing, but  Hhe    keeping    of   the    com- 

20  mandments  of  God.  ""Let  every  man 
abide  in  the  same  calling  wherein  he 

21  was  called.  Art  thou  called  '^being 
a  servant?  care  not  for  it :  but  if  thou 
mayest  be   made  free,  use  it    rather. 

22  For  he  that  is  called  in  the  Lord,  bei7ig 
a  servant,  is  "  the  Lord's  freeman :  like- 


Has  any  one   been   called    in   uncir- 
cumcision?   Let  him  not  be  circum- 

19  cised.  Circumcision  is  nothing,  and 
uncircumcision  is  nothing ;  but  the 
keeping  of  the  commandments  of  God. 

20  Let  each  one  abide  in  that  calling  in 

21  which  he  was  called.  Wast  thou  called 
being  a  servant,  care  not  for  it ;  but  if 
thou  even  canst   become    free,  use  it 

22  rather.  For  he  that  was  called  in  the 
Lord,  being  a  servant,   is  the  Lord's 


»  Gal.  5:2.  k  Rom.  2  :  25-29  ;  Gal.  5  :  6  :  6  :  15.  11  Sam.  15  :  22  ;  1  John  2  :  3,  4  ;  3  :  22-24. 

m  Vcr.  17  ;  Luke  3  :  10-14.  n  1  Tim.  6  :  1-3.  o  John  8  :  32-36  ;  Rom.  6  :  18-22. 


surgical  operation  (l  Mac.  l  :  15  :  Jos.  Ant.  XII., 

5:1).  Jewish  converts  to  Christianity 
mingling  among  Gentiles  might  desire  to 
do  this.  But  Paul  condemns  the  prac- 
tice. Is,  rather,  has  any  one  been 
called  in  uncircumcision,  being  a 
Gentile?  let  him  not  be  circum- 
cised. As  a  reaction  against  heathen- 
ism some  Gentile  converts  might  be  de- 
sirous of  the  outward  sign  of  Israel. 
But  Paul  would  have  no  change  in 
these  external  national  relations. 

19.  Circumcision  is  nothing 
and  uncircumcision  is  nothing 
from  a  Christian  point  of  view.  It  is 
a  matter  of  indifference  whether  a  per- 
son had  been  circumcised  or  not.  Paul 
exemplified  his  independence  in  this 
matter  by  circumcising  Timothy  and 
refusing  to  circumcise  Titus  (Actsi6:3; 
Gal.  2:3).  But  the  kccpiug  of  the 
commandments  of  God  is  every- 
thing. Obedience  is  the  great  thing. 
The  two  parallel  passages  (Gai.  5:6; 
6 :  15)  differ  by  su1)stituting  for  this 
clause  "  But  foith  working  by  love  "  in 
the  first,  and  "But  a  new  creature  "  in 
the  second.  But  faith  and  love  pro- 
duce obedience,  and  the  new  creature 

is  one  who  is  obedient  (John  U  :  23  ;  James 
2  :  18 ;  Hel).  8  :  10 ;  Kph.  4  :  23,  24) . 

20.  Paul  comes  back  to  a  general 
principle  in  such  cases.  Let  evet'y  man, 
each  one,  abide  in  the  same  call- 
ing, in  that  state  or  eondition,  whether 
circumcision  or  uncircumcision,  slavery 
or  freedom,  wherein  he  was  called, 
at  his  conversion.  The  calling  does  i 
not  here  mean  the  vocation,  l)ut  rather 
the  state  or  condition  in  wliich  the  di- 
vine call  into  Christ's  kingdom  finds  a 
person. 

21.  The  second  example.  Art 
thou,  rather,  wast  than,  called  be- 
ing a  servant?  or  slave?  The  first 
example  (v<r.  is)  refers  to  the  great  ex- 


ternal distinction  at  that  time  in  re- 
ligious life;  this  example  brings  to 
view  the  great  distinction  that  existed 
in  social  life.  Care  not  for  it — 
have  no  concern  or  anxiety  about  it. 
But  if  thou  mayest  be  made  free, 
etc.,  may  be  translated  either,  J^ut  if 
thou  canst  also  become  free,  rather  use 
the  opportunity ;  or,  But  if  thou  even 
canst  become  free,  tise  it  rather,  that  is, 
remain  in  slavery,  though  the  offer  is 
made.  In  regard  to  these  two  views 
Dean  Stanley  says:  "It  is  one  of  the 
most  evenly  balanced  questions  in  the 
interpretation  of  the  New  Testament." 
He  rather  inclines  to  the  second  view, 
and  to  regard  the  whole  passage  as  ex- 
pressive of  comfort  to  the  slave  under 
his  hard  lot,  and  if  his  master  was  a 
Christian  tlie  passage  would  be  still 
further  illustrated  In'  1  Tim.  6  :  2. 
"The  commentators  before  the  Refor- 
mation have  chiefly  l)een  in  favor  of 
the  second  [view]  ;  since,  in  favor  of 
the  first."  But  Meyer,  Alford,  and 
others  prefer  the  second  interpretation. 
Olshausen,  Principal  Brown,  and  Beet 
take  the  first  view.  To  me  it  seems 
that  But  if,  introduces  a  limitation  to 
the  direction  just  given  (a  peculiarity 
of  Paul  in  this  chapter,  (ver.  2, 7,9,  ii))^ 
and  thus  he  modifies  his  advice. 
But  if  also,  in  addition  to  being 
called,  thou  canst  become  free,  use 
it  rather — rather  take  advantage  of 
it.  Thus  this  is  added  rather  paren- 
thetically. Paul's  practice  favored 
freedom  and  shows  how  highly  he 
valued  it  (Acts  16  :  37 :  22 :  2s),  and  SO  docs 
ver.  23.  Upon  the  whole  I  incline  to 
this  view. 

22.  For  he  that  is,  rather,  was, 
called  in  the  Lord,  to  be  in  Christ, 
and  of  course  called  l)y  him,  being  a 
servant  is  the  Lord's  freeman, 
rather,  frcedman,   one   who   has    been 


Ch.  VII.] 


I.  CORINTHIANS 


235 


wise  also  he  that  is  called,  being  free,  is 

23  P  Christ's  servant.  ^Ye  are  bought 
with  a  price ;  be  not  ye  the  servants  of 

24  men.  Brethren,  let  every  man,  where- 
in he  is  called,  therein  abide  '  with 
God. 

25  Now  concerning  virgins  s  I  have  no 
commandment  of  the  Lord  :  yet  I  give 
my  judgment,  as  one  that  hath  ob- 
tained mercy  of  the  Lord  « to  be  faith- 

26  ful.  I  suppose  therefore  "that  this  is 
good  for  the  present  distress,  /  saii,  that 

27  it  is  good  for  a  man  so  to  be.  Art  thou 
bound  unto  a  wife?  ^  Seek  not  to  be 
loosed.    Art  thou  loosed  from  a  wife  ? 


freedman ;   in   like   manner  also  the 
freeman,  when  he  is  called  is  Christ's 

23  servant.   Ye  were  bought  with  a  price  ; 

24  become  not  servants  of  men.  Breth- 
ren, let  each  one  abide  with  Grod  in  the 
condition  in  which  he  was  called. 

25  Now  concerning  virgins  1  have  no 
commandment  of  the  Lord's ;  but  I 
give  a  judgment,  as  having  received 
mercy  from  the  Lord  to  be  faithful. 

26  I  think  therefore  that  this  is  good  on 
account  of  the  impending  necessity, 
that  it  is  good  for  a  man  to  be  thus. 

27  Art  thou  bound  to  a  wife  ?  Seek  not  to 
be  loosed.     Art  thou  loosed  from   a 


p  Eph.  6:6;  Col.  3  :  23,  24  ;  1  Peter  2  :  16.  3  6  :  20  ;  see  Lev.  25  :  42.  r  10  :  31 ;  Col.  3  :  17,  22. 

s  Ver.  6,  10,  12,  40  ;  2  Cor.  8  :  8,  10.  1 4  :  2  ;  1  Tim.  1  :  12. 

u  Ver.  1,  8,  28,  35-38  ;  Matt.  24  :  19  ;  Luke  23  :  28,  29.  x  Ver.  12-14. 


made  free,  in  this  case  from  the  slavery 
of  sin.  He  is  the  Lord's  freedman  in 
the  sense  that  he  has  been  made  free  by 
him  (Johns  :  36).  Likewise  also  he 
that  was  called,  being  free,  is 
Christ's  servant — belongs  to  him 
and  bound  to  do  his  will.  Yet  this  is 
the  highest  freedom  ( Kph.  6:6-9).  "  The 
Lord's  freeman  is  one  whom  the  Lord 
has  redeemed  from  Satan  and  made  his 
own ;  and  the  Lord's  slave  is  one  whom 
Christ  has  purchased  for  himself.  So 
that  master  and  slave  stand  on  the 
same  level  before  Christ "  (Hodge). 

23.  The  thought  of  belonging  to 
Christ  leads  naturally  to  the  exhorta- 
tion,  Ye  are,   rather,  ivere,  bought 

with    a   price    (see   note   on   6   :   20)  ;     be, 

rather,  become,  not  servants,  or 
slaves,  of  men  ;  whatever  your  condi- 
tion, whether  that  of  slavery  or  freedom, 
let  not  your  minds  and  spirits  become 
enslaved  to  the  opinions  and  preju- 
dices of  men.  Be  not  slaves  to  what 
men  may  wish  and  demand,  but  con- 
form your  conduct  to  Christ's  will  and 
service. 

24.  Paul  again  returns  to  the  con- 
clusion which  he  had  enforced  in  ver. 
17,  20.  Brethren,  let  every  one, 
wherein  he  is,  was,  called,  the  con- 
dition in  which  he  was  converted, 
therein  abide  with  God,  in  fellow- 
ship with  him,  in  harmony  with  his 
will,  and  content  with  the  condition 
which  he  has  ordained. 

25-38.  Concerning  the  mar- 
riage OF  VIRGINS,  AND  THE  DUTIES 
OF  PARENTS  TO  THEM.  The  impend- 
ing trials.    The  shortened  time. 

25.  NoAv  concerning  virgins, 
young  maidens,  as  ver.  36  shows.   Con- 


cerning this  particular  case  he  had  no 
commandment  of  the  Lord,  nei- 
ther spoken  by  him  when  upon  earth, 
nor  received  from  him  by  revelation 

(11:23:  Gal.  1:11),        Yct,    But,     I     give 

my  judgment,  an  opinion,  as  one 
that  hath  obtained  mercy  of  the 
Lord  to  be  faithful,  trustworthy,  to 
be  relied  upon,  as  a  good  steward  of 
the  gospel  (4  : 2;  1  Tim.  1 :  12-16).  As  an 
apostle  he  utters  an  opinion  and  gives 
advice,  as  to  what  was  the  best  thing  to 
do  in  a  temporary  emergency  for  such 
a  case. 

26.  According  to  his  usual  rule  Paul 
first  treats  of  the  general  principle  and 
then  of  a  particular  case.  I  suppose, 
or,  /  think,  therefore  that  this  is 
good  for  the  present  distress, 
literally,  the  impending  necessity,  the 
calamities  which  were  then  threaten- 
ing. What  these  were  we  do  not  fully 
know  ;  but  they  were  so  great  as  to 
make  the  cares  and  responsibilities  of 
the  marriage  state  undesirable.  Dis- 
tress and  anxiety  attended  a  profession 
of  Christianity.  It  would  seem  that 
Paul  regarded  these  calamities  as  the 
tribulations  which  were  to  precede  the 
coming  of  our  Lord  (Matt.  24  :  s).  Those 
preceding  the  destruction  of  Jerusalem, 
the  type  of  his  second  coming,  were  in- 
deed impending.  It  was  now  thirteen 
years  preceding  that  event,  and  matters 
already  were  converging  toward  it.  It 
is  good  for  a  man,  a  person  of  either 
sex,  so  to  be,  or,  to  be  thus,  as  he  goes 
on  to  say — to  remain  as  he  is,  married 
or  unmarried. 

27.  This  verse  explains  so  to  be  of 
the  last  verse.  Art  thou  loosed 
from  a  wife — spoken  to  a  single  man, 


236 


I.  CORINTHIANS 


[Ch.  YII. 


28  Seek  not  a  wife.  But  and  if  thou 
marry,  y  thou  liast  not  sinned  ;  and  if  a 
virgin  marry,  she  hath  not  sinned. 
» Nevertheless  such  shall  have  trouble 
in  the  flesh :  but  I  spare  you. 

29  But  "this  I  say,  brethren,  the  time 
is  short :  it  remaineth,  that  both  they 
that  have  wives  be  as  though  they  had 

30  none ;  and  they  that  weep,  as  though 
they  wept  not ;  and  they  that  rejoice, 
as  though  they  rejoiced  not ;  and  they 
that  buy,  as    though    they  possessed 

31  not :  and  •'they  that  use  this  world,  as 
not  abusing  it :  for  ^  the  fashion  of  this 


28  wife?  Seek  not  a  wife.  But  if  thou 
even  marry,  thou  hast  not  sinned  ;  and 
if  a  virgin  marry,  she  has  not  sinned. 
Yet  such  shall  have  affliction  in  the 

29  flesh ;  and  I  am  sparing  you.  But 
this  I  say,  brethren,  the  time  is  short- 
ened ;  that  henceforth  both  they  who 
have  wives  be  as  though   they   had 

30  none ;  and  they  that  weep,  as  though 
they  wept  not ;  and  they  that  rejoice, 
as  though  they  rejoiced  not ;  and  they 
that  buy,  as  though  they  possessed  not ; 

31  and  they  that  use  the  world,  as  not 
abusing  it ;    for  the  fashion    of   this 


y  Ver.  36  ;  Heb.  13  :  4.  z  Ver.  26. 

a  Job  14  :  1,  2  ;  Ps.  39  :  4-7  ;  90  :  5-10  ;  Eccl.  9  :  10  ;  1  Peter  4  :  7  ;  1  John  2  :  17. 
7-10 ;  1  Tim.  6  :  17,  18.        c  Eccl.  1:4;  James  1  :  10,  11 ;  4  :  14 ;  1  Peter  1  :  24 ;  1  John  2  :  17. 


whether  he  had  ever  had  a  wife  or  had 
never  been  married.  Loosed  is  the  op- 
posite of  bound,  in  the  preceding 
question,  and  equivalent  to  free  ft^om. 
Seek  not  a  wife.  This  is  in  har- 
mony with  ver.  10,  11. 

28.  Still  addressing  the  single,  un- 
married man.  But  and  if,  But  even 
if  thou  marry,  thou  hast  not 
sinned,  thou  hast  not  incurred  guilt, 
having  acted  according  to  the  divine 
arrangement  (Gen.  2:24).  And  so  if  a 
virgin,  an  unmarried  daughter, 
marry,  she  hath  not  sinned. 
Nevertheless,  simply,  But,  such 
shall  have  trouble,  or  a;ffiictions,  in 
the  flesh.  She  shall  not  incur  guilt, 
but  she  shall  have  trials.  But,  in  giv- 
ing this  advice,  I  spare  you,  rather, 
I  am  sparing  you  from  worldly  trouble. 
My  desire  is  to  spare  you  from  these 
afflictions.  Some  regard  the  meaning 
to  be,  I  say  no  more  about  the  sorrows 
that  will  befall  you  to  spare  your  feel- 
ings, if  you  do  marry  (2  Cor.  12  :  6).  But 
the  other  view,  I  think,  is  to  be  pre- 
ferred. 

29,  30.  But  this  I  say,  in  regard 
to  this  question  and  the  present  state  of 
things,  the  time  is  short,  literally, 
is  shortened,  contraeted,  as  it  were,  into 
a  l)rief  period .  Compare  John's  words, 
"It  is  the  last  time"  (1  John  2:  is).  In 
connection  with  ver.  26  and  31,  it  seems 
that  Paul  liere  refers  to  the  time  or  age 
preceding  the  coming  of  Christ.  Com- 
pare "  Except  that  the  Lord  had  short- 
ened those  days"  {.Mark  13 :  20).  We 
have  here  an  illustration  of  our  Lord's 
words  in  Mark  13  :  32,  that  no  one,  not 
even  an  inspired  apostle,  but  the  Father 
knew  the  day  of  his  coming.     It  re- 


maineth, according  to  the  best  text, 
That  in  the  future,  both  they  that 
have  wives  be  as  though  they 
had  none,  not  wholly  or  unduly  de- 
voted to  earthly  relationships.  Paul  is 
describing  the  state  of  mind  that  the 
character  of  the  times  demanded.  The 
heart  must  not  be  wholly  given  up  to 
any  human  affection,  or  earthlj'  posses- 
sion. Meyer  presents  the  meaning  of 
the  whole  passage  thus :  ' '  That  the 
husband  should  not  by  his  married 
state  lose  the  moral  freedom  of  his  po- 
sition as  a  Christian  in  heart  and  life  ; 
that  the  sorrowful  should  not  do  so 
through  his  tribulation,  nor  the  joyful 
through  his  good  fortune,  nor  the  mer- 
chantman through  his  gain,  nor  he  that 
uses  the  world  through  his  use  of  it. 
We  see  the  reverse  of  this  independent 
attitude  in  Luke  14  :  18-20.  There  the 
heart  cleaves  to  temporal  things  as  its 
treasure  "  (Matt.  6  :  21).  While  living  in 
the  world  they  are  to  live  above  the 
world ;  and  living  among  men,  they 
are  to  live  with  God. 

31.  And  they  that  use  this 
w^orld  as  not  abusing  it,  or  more 
exactly,  as  not  using  it  to  the  full, 
using  it  with  moderation,  and  as 
not  their  own.  For  the  fashion, 
the  outward /or?H  or  condition,  of  the 
Avorld  passeth,  rather  is  passing, 
aAvay,  like  the  scenes  in  a  theatre, 
preparatory  to  the  restitution  of  all 
things  (Acts  3: 21)  and  the  new  heaven 
and  the  new  earth  (Rev.  21:1).  Give 
not  yourselves  up  to  the  perishable 
things  of  the  world ;  but  live  inde- 
pendent of  it,  and  as  citizens  of  a 
heavenly  and  continuing  city  (Phii. 
3 :  20 ;  1  ivtor  1:4).      This    passagc    illus- 


Ch.  VTI.] 


I.  CORINTHIAN'S 


237 


32  world  passeth  away.  ^But  I  would 
have  you  without  carefulness,  ^He 
that  is  unmarried  careth  for  the  things 
f  that  belong  to  the  Lord,  how  he  may 

33  please  the  Lord  :  but  he  that  is  married 
careth  for  the  things  that  are  of  the 
world,  how  he  may  please  his  wife. 

34  There  is  difference  also  between  a  wife 
and  a  virgin.  The  unmarried  woman 
s  careth  for  the  things  of  the  Lord,  that 
she  may  be  holy  both  in  body  and  in 
spirit :  but  she  that  is  married  careth 
for  the  things  of  the  world,  how  she 

35  may  please  ho-  husband.  And  this  I 
speak  for  your  own  profit ;  not  that  I 
may  cast  a  snare  upon  you,  but  for 
that  which  is  comely,  and  that  ye  may 
attend  upon  the  Lord  without  distrac- 
tion. 


32  world  is  passing  away.  But  I  wish 
you  to  be  free  from  anxieties.  The  un- 
married man  is  anxious  for  the  things 
of  the  Lord,  how  he  may  please  the 

33  Lord  ;  but  he  that  is  married  is  anxious 
for  the  things  of  the  world,  how  he 

34  may  please  his  Avife.  There  is  a  differ- 
ence also  between  the  wife  and  the 
virgin.  The  unmarried  woman  is 
anxious  for  the  things  of  the  Lord, 
that  she  may  be  holy  both  in  body  and 
spirit ;  but  she  tliat  is  married  is 
anxious  for  the  things  of  the  world, 
how  she  may  please  her  husband. 

35  And  this  1  say  for  your  oAvn  profit ; 
not  that  I  may  put  "a  constraint  on 
you,  but  for  that  which  is  seemly,  and 
that  ye  may  attend  upon   the   Lord 


d  See  refs.  Ps.  55  :  22  ;  Phil,  i  :  6. 


e  1  Tim.  5  :  5. 


/  Ver.  34. 


g  Luke  10  :  40,  etc. 


trates   the    expectation    of  the    early 
Christians    of  the    speedy    return    of 

Christ  (Actsl  :11). 

33.  This  vei-se  introduces  a  new  line 
of  thought  growing  out  of  what  he  had 
just  said.  But,  since  the  time  is  so 
short,  I  would  have  you,  Iivish  you 
to  he,  without  carefulness,  rather, 
free  from  anxiety,  pertaining  to  earthly 
matters.  The  word  translated  caref  ill- 
ness and  careth  in  this  and  the  two  fol- 
lowing verses  is  that  used  in  Matt.  6  : 
25,  27,  28,  31,  34,  and  there  translated 
"take  no  thought,"  he  not  anxious,  be 
not  troubled  with  care.  The  varia- 
tions of  reading  and  punctuation  in 
this  and  the  next  two  verses,  in  the 
original,  are  numerous.  The  most  ap- 
proved text  will  be  followed.  He  that 
is  unmarried  careth,  is  anxious, 
for  the  things  of  the  Lord,  how 
he  may  please  the  Lord — he  has 
indeed  anxiety,  but  it  is  for  the  cause  of 
Christ. 

33.  But  he  that  is  married  car- 
eth about,  is  anxious  for,  the 
things  of  the  world,  etc.  The  mar- 
ried man  has  in  addition  anxiety  for 
worldly  matters  that  he  may  please  his 
wife.  Thus  he  has  double  anxiety,  and 
his  interests  are  divided. 

34.  There  is  a  difference  also, 
or  a  division,  in  anxiety  and  pursuits, 
between  a  wife  and  a  virgin,  sim- 
ilar to  that  noted  in  ver.  32,  .33.  The 
unmarried  woman  is  anxious  for 
the  things  of  the  Lord,  that  she 
may  be  holy,  entirely  consecrated,  to 
him,  both  in  body  and  in  spirit. 
But  the    married  woman,    like   the 


married  man  (ver.  33)  has  additional 
anxiety  about  worldly  matters.  Hus- 
bands and  wives,  like  Aquila  and  Pris- 
cilla,  should  be  mutual  helpers  in  the 
Lord's  service ;  but  often  it  is  not  so. 
"This  is  how  it  happens  that  many  a 
Christian  woman  comes  to  be  found  ab- 
senting herself  from  the  place  of  prayer, 
frequenting  the  ball-room  and  theatre, 
giving  parties  on  the  Sabbath,  and  in 
other  ways  compromising  her  con- 
science to  her  own  spiritual  injury  and 
the  discredit  of  her  profession.  And 
it  is  to  the  danger  of  such  evils,  in- 
curred by  marriage,  that  the  apostle 
points"  (D.  W.  Poor,  in  Lange). 

35.  Paul  explains  himself  lest  he 
should  be  misunderstood.  And  this 
I  speak,  this  recommendation  in  ver. 
32-34,  for  your  OAvn  profit,  your 
best  interests,  your  spiritual  advantage 
and  happiness.  Not  -that  I  may 
cast  a  snare,  or  a  noose,  upon  you 
(a  figurative  expression  derived  from 
hunting  or  from  -war),  const  rain  you  by 
command  from  that  which  God  has  in- 
stituted and  which  our  state  of  nature 
requires,  but  for  that  which  is 
comely,  or  seemly,  to  promote  that 
which  is  hecoming,  in  life  and  charac- 
ter (Rom.  13:13);  and  that  ye  may 
attend  upon  the  Lord  without 
distraction  from  worldly  cares  and 
anxieties,  that  ye  may  be  continually 
devoted  to  the  Lord  and  his  cause. 
Dean  Stanley  refers  to  Luke  10  :  39^1 
as  an  illustration  of  this  expression  : 
Martha  "  cumbered  (or  distracted)  with 
much  serving,"  Mary  sitting  at  the 
feet  of  Jesus. 


238 


I.  CORINTHIANS 


[Ch.  VII. 


36  But  if  any  man  think  tliat  he  be- 
havcth  himself  uncomely  toward  his 
virgin,  if  she  pass  the  flower  of  her  age, 
and  ''need  so  require,  let  him  do  what 
he  will,  'he   sinneth    not:    let  them 

37  marry.  Nevertheless  he  that  standeth 
stedfast  in  his  heart,  having  no  neces- 
sity, but  hath  power  over  his  own  will, 
and  hath  so  decreed  in  his  heart  that 
he  will  keep  his  virgin,  ^doeth  well. 

38  1  So  then  he  that  giveth  her  in  mnrriage 
doeth  well ;  but  he  that  giveth  her  not 
in  marriage,  ™  doeth  better. 

39  "The  wife  is  bound  by  the  law  as 
long  as  her  husband  liveth  :  but  if  her 
husband  be  dead,  she  is  at  liberty  to 


36  without  distraction.  But  if  any  one 
thinks  that  he  behaves  himself  un- 
seemly toward  his  virgin,  if  she  be  past 
the  floAver  of  her  age,  and  need  so  re- 
q^uire,  let  him  do  what  he  wishes,  he 

37  sins  not ;  let  them  marrj-.  But  he  that 
stands  steadfast  in  his  heart,  having  no 
necessity,  but  has  authority  concerning 
his  own  wish,  and  has  determined  this 
in  his  own  heait  that  he  will  keep  his 

38  virgin,  will  do  well.  So  that  both  he 
that  gives  his  own  virgin  in  marriage 
does  well,  and  he  that  gives  her  not  in 
marriage  will  do  better. 

39  A  wife  is  bound  as  long  as  her  hus- 
band lives ;  but  if  her  husband  be 
fallen  asleep,  she  is  at  liberty  to  be 


A  Ver.  9,  37. 


t  Ver.  28  ;  Heb.  13  :  4.  k  Ver.  2.  I  Heb.  13 

n  Ver.  10  ;  Rom.  7:2,3. 


TO  Ver.  1,  8,  26,  32-34,  37. 


36.  The  apostle  now  gives  advice  to 
parents  in  regard  to  their  unmarried 
daughters.  It  was  the  custom  among 
Jews  and  Greeks,  as  it  is  in  most 
Oriental  countries,  for  the  parents  to 
decide  upon  the  marriage  of  their  chil- 
dren. What  he  had  just  said  about  be- 
ing comely,  or  seemly,  appears  to  have 
suggested  this  turn  in  his  course  of 
thought.  But  if  any  man  think 
that  he  behaveth  himself  un- 
comely, unseemly  and  unbecomingly, 
toward  his  virgin,  his  daughter,  by 
incurring  disgrace  for  her  in  keeping 
her  unmarried.  Among  the  Jews  con- 
tinued maidenhood  was  regarded  a  dis- 
grace. A  rabbinical  saying  was:  "If 
your  daughter  is  past  the  marriageable 
age,  release  your  slave  to  give  him  to 
her  for  a  husband."  Some  suppose 
Paul  here  refers  to  exposing  her  to  the 
temptations  to  which  she  would  be  lia- 
ble by  remaining  unmarried.  But  the 
other  view  to  me  seems  preferable.  If 
she  pass  the  flower  of  her  age, 
the  bloom  of  life,  having  fully  attained 
maturity,  and  need  so  require, 
and  it  needs  so  to  be,  or,  so  it  ought  to 
be,  if  she  is  persistent  in  wishing  mar- 
riage, and  circumstances  are  such  that 
it  appears  to  be  duty  to  accede  to  her 
desire,  let  him  do  what  he  Avill, 
what  according  to  his  })est  judgment  he 
wishes  to  do  ;  he  sinneth  not,  in  not 
following  my  advice  as  given  above. 
Let  them  marry,  the  daughter  and 
her  lover. 

37,  Nevertheless,  or,  But,  he 
that  standeth  steadfast  in  his 
heart— having  a  firm  character  and  no 
misgiving  about  acting  in  an  unseemly 


way  toward  his  daughter,  having  no 
necessity,  as  in  the  other  case  (ver.  36), 
the  daughter  not  being  desirous  or  will- 
ing to  be  married,  or  her  hand  not  being 
sought  in  marriage;  but  hath  power 
over  his  own  Avill,  to  do  what  he 
wishes  and  judges  best,  without  regard 
to  external  circumstances;  and  hath 
so  decreed  in  his  heart,  hath  de- 
termined this  privately  and  within  him- 
self, that  he  will  keep  at  home  his 
virgin,  his  daughter  unmarried,  do- 
eth well,  rather,  according  to  the 
best  text,  ivill  do  well,  acts  morally 
right.  This  is  the  positive  side  of  "  sin- 
neth not"  (ver. 36).  The  whole  passage 
brings  to  view  the  authority  of  the 
parent  over  the  daughter  at  home,  in 
Greek  and  Roman  society,  and  his  en- 
tire responsibility  for  her. 

38.  So  then,  better,  according  to 
the  most  approved  reading.  So  that,  to 
sum  up  the  discussion,  both  he  that 
giveth  his  virgin  daughter  in  mar- 
riage, doeth  well ;  and  he  that 
giveth  her  not  in  marriage,  inll  do 
better — in  point  of  "profit"  (ver.  35), 
advantage,  considering  the  troublous 
times,  the  indications  of  the  Lord's 
coming  (ver.  26, 29),  and  the  duties  to  be 
performed.  Note  that  l)oth  do  well, 
but  one  will  do  better. 

39,  40.  Concerning  the  second 
marriage  of  women. 

39.  The  Avife  is  bound  by  the 
law  as  long  as  her  husband  liv- 
eth, etc.  The  same  stated  in  Kom.  7  : 
2,  on  which  see  note.  If  her  hus- 
band be  dead,  rather,  he  fallen 
axleep,  the  word  generally  used  of  the 
Christian's     death      ( n  :  30;  15 : 6,  I8,  etc. 


Ch.  VII.] 


I.  CORINTHIANS 


239 


be  married  to  whom  she  will;  "only 
40  in  the  Lord.  But  she  is  happier  if  she 
so  abide,  p after  my  judgment:  and 
1 1  think  also  that  I  have  the  Spirit  of 
God. 


married  to  wliom  she  wishes ;  only  in 
40  the  Lord.  But  she  is  happier  if  she 
abides  as  she  is,  according  to  my  judg- 
ment ;  and  I  think  that  I  also  have  the 
Spirit  of  God. 


0  Deut.  7  :  3,  4 ;  2  Cor.  6  :  14-16. 


p  Ver.  25. 


3  14  :  37  ;  1  Thess.  4  :  8. 


Compare  note  on  Acts  7  :  60).      It   is   SOmetimeS 

used  of  death  in  the  Old  Testa- 
ment (Deut.  31  :  16;   1  Kings  2  :  10  ;  Dan.  12  :  2). 

Only  in  the  Lord — a  limitation 
to  the  preceding  phrase,  to  whom 
she  will,  or,  ivishes.  She  has  full 
liberty  to  marry,  but  only  in  connec- 
tion or  union  with  the  Lord,  that  is, 
only  to  a  Christian  (2Cor.  6:u).  The 
same  principle  would  apply  to  a  man. 
Under  all  circumstances  mixed  mar- 
riages were  to  be  avoided.  In  certain 
cases    Paul   advised   the   marriage  of 

widows  (l  Tim.  5  :  11-14). 

40.  But  she  is  happier  if  she 
so  abide,  after  my  judgment,  be- 
ing freer  from  trials  and  in  troublous 
times,  provided  of  course  that  she  is 
wholly  consecrated  to  Christ's  service 

(ver.  34;  1  Tim.  5:9-14).        And      I     thiuli, 

speaking  modestly,  also  that  I  have, 

rather,  that  I  also  have,  as  well  as 
others,  the  Spirit  of  God  (i  Thess. 
4:8),  and  hence  judge  correctly.  Paul 
does  not  express  doubt  about  having 
the  Spirit,  but  rather  implies  his  full 
persuasion  that  he  was  speaking  under 
the  direction  of  the  Spirit. 

Ill  summing  up  the  teachings  of  this 
chapter,  it  must  be  remembered  that 
Paul  was  answering  particular  ques- 
tions under  particular  circumstances, 
and  that  we  must  therefore  be  cautious 
about  deriving  general  principles  from 
them.  His  preference  for  a  single  life 
was  founded  upon  the  impending  ca- 
lamities, and  the  greater  freedom  from 
worldly  cares,  and  limited  to  such  as 
could  live  chastely  unmarried  (ver.  9, 
26-34).  At  a  later  time,  when  speaking 
upon  the  general  duties  of  a  Christian 
life  (Eph.  5  :  22, 23),  so  far  from  represent- 
ing marriage  as  an  inferior  state,  he 
makes  it  a  symbol  of  the  highest  and 
holiest  fellowship,  that  between  Christ 
and  his  church.  There  is  nothing  in 
Paul's  teaching  of  the  asceticism  that 
prevailed  a  few  centuries  later ;  neither 
can  the  arbitrary  Romish  doctrine  of  the 
celibacy  of  the  clergy  and  of  monastic 
orders  find  support  in    this    chapter. 

(Comp.  1  Tim.  4  :  1-3.) 


Practical  Remarks, 

1.  How  important,  responsible,  and 
sacred  is  the  marriage  union  in  the  light 
of  Paul's  teaching  (ver.  3,  10,  11, 16,  27,33, 
39;  1  Tim.  3  :  2). 

2.  Polygamy  is  unlawful  under  the  gos- 
pel (ver.  2  ;  6  :  16 :  Matt.  19  :  4-6). 

I     3.  The  marriage  relation  tends  to  pro- 
mote purity,  and  prevents  scandal  (ver.  2, 
i  9;  ITim.  5:  11-14). 

I  4,  Husband  and  wife  belong  to  each 
I  other,  having  mutual  and  respectively 
I  equal  rights  (ver.  3,  4, 32, 34  ;  Eph.  5  :  21-28), 

5.  Self-control,  or  any  other  excellence 
of  body  or  mind,  is  a  gift  of  God  (ver.  6, 
7  ;  Matt.  19  :  10-12  ;  James  1  :  17). 

6.  A  married  or  single  life  is  advanta- 
geous to  a  person,  according  to  his  power 
over  himself  and  his  ability  to  serve  God 
(ver.  7-9). 

7.  A  single  life  is  of  special  value  only 
when^the  heart  is  pure  and  the  life  chaste 
(ver.  i,  2,  8,  9). 

8.  Paul  gives  no  support  to  asceticism. 
An  arbitrary  prohibition  of  marriage  is  a 
doctrine  of  demons  (ver,  7,  9,  38;  1  Tim, 
4  : 1-4). 

9.  The  marriage  relation  is  intended  to 
be  as  enduring  as  life,  and  can  be  broken 
only  by  the  grossest  of  crimes  (ver.  10,  13  ; 
Matt,  19  :  3-10). 

10.  If  for  any  reason  husband  and  wife 
separate  to  live  apart,  it  must  be  with  the 
understanding  that  neither  is  to  marry 
again  during  the  natural  life  of  the  other 
(ver.  11-13, 15). 

11.  Unity  of  religious  faith  is  most  de- 
sirable in  married  life,  yet  truth  should 
not  be  sacrificed  to  error  (ver.  11-13). 

12.  Christianity  hallows  the  marriage 
relation.  Is  it  sacred  and  indissoluble 
under  the  law  ?  It  is  even  more  so  under 
the  gospel  (ver,  14  ;  Rom.  3  :  31 ;  Matt.  5  : 
17). 

13.  In  the  family  and  marriage  relation 
there  is  a  duty  and  also  an  encourage- 
ment to  labor  for  the  unbelieving  (ver.  16 ; 
1  Peter  3  : 1,  2 ;  James  5  :  20). 


240 


1.  COKINTHIANS 


[Ch.  VIII. 


14.  Christianity  is  a  pre-eminent  and  a 
universal  religion,  adapting  itself  to  all 
races,  ages,  and  conditions  of  men  (ver. 
17-21 ;  Acts  10  :  34  ;  Gal.  3  :  28). 

15.  It  becomes  the  Christian  to  be  con- 
tent in  whatever  lot  Pi-ovidence  has 
placed  him  (ver.  18,  21,  24 ;  1  Tim.  6:6-8; 
Phil.  4  :  11). 

16.  Obedience  to  Christ  is  supreme  in 
all  our  services,  relations,  and  conditions 
of  life  (ver.  19 ;  1  Sam.  15  :  22  ;  2  Cor.  10  :  5). 

17.  It  is  the  duty  of  Christians  to  pre- 
serve social  order,  and  to  be  faithful  to 
God  and  men  in  every  station  of  life  (ver. 
21,  22;  1  Peter  1  :  13-16  ;  Rom.  13  :  6-10). 

18.  We  should  not  turn  our  liberty  into 
license,  but  use  it  for  holiness  and  right- 
eousness as  servants  of  Christ  (ver.  22,  23  ; 
1  Peter  2  :  15,  16 ;  Titus  2  :  3,  4). 

19.  We  should  ever  be  mindful  how 
much  our  salvation  cost  Christ,  and  that 
we  are  at  all  times  his  servants  (ver.  23 ; 
Acts  4  :  19  ;  5  :  29  ;  Phil.  1  :  27,.  28). 

20.  We  should  not  lightly  or  hastily 
change  our  calling.  But  Gk)d  has  not 
called  any  one  to  a  sinfxil  vocation  (ver. 
24;  ITim.  5:22;  Rev.  18:4). 

21.  We  should  be  so  grounded  in  the 
fundamental  principles  of  the  gospel  as 
to  be  able  to  advise  in  matters  not  ex- 
pressly decided  in  the  Scriptures  (ver.  2.5; 
1  Tim.  3  :  15). 

22.  Parents  owe  an  important  and  sol- 
emn duty  to  their  children  in  regard  to 
marriage  (ver.  25,  36-38). 

23.  Marriage  is  in  itself  a  sacred  ordi- 
nance, established  by  God,  and  designed 
for  the  good  of  mankind  (ver.  25,  26,  38 ; 
Heb.  13  :  4;  Gen.  2  :  18,  24). 

24.  Marriage  should  not  be  hastily  en- 
tered into.  Wrong  motives,  persecution, 
great  calamities,  poverty,  sickness,  and 
approaching  death,  may  be  just  reasons 
for  refraining  from  this  relationship  (ver. 
26-28;  Mark  13  :  17). 

25.  We  should  live  in  view  of  the  judg- 
ment, and  of  our  Lord's  return  (ver.  29- 
32 ;  Matt.  24  :  44-46 ;  1  Thess.  5  :  1,  2 ;  2 
Peter  3  :  8-10). 

26.  All  earthly  relationships  are  fleet- 
ing and  destined  to  dissolution.  How 
should  we  use  them  for  one  another's 
good  and  the  glory  of  God  ?  and  how 
should  we  not  set  our  hearts  upon  them  ? 
(Ver.  25-32;  2  Peter  3: 11.) 


27.  No  earthly  relationship,  no  earthly 
sorrow  or  joy,  should  keep  us  from  God 
and  duty.  They  should  rather  help  us  on 
to  God  (ver.  25, 32  ;  1  Peter  4  :  7-11 ;  2  Peter 
3  :  14). 

28.  We  should  give  way  neither  to  im- 
moderate joy,  nor  to  immoderate  grief 
(ver.  30;  Phil.  4:7). 

29.  The  fact  that  the  fashion  of  the 
world  is  passing  away,  should  lead  us  to 
proi)erly  estimate  and  use  it,  and  to  seek 
an  enduring  and  heavenly  inheritance 
(ver.  31 ;  Matt.  6  :  20 ;  Luke  16  : 1-9). 

30.  It  is  lawful  knd  best  for  some,  to 
whom  God  has  given  the  needed  power 
and  grace,  to  remain  unmarried,  and  to 
devote  themselves  entirely  to  the  work  of 
the  Lord  (ver.  32-34). 

31.  It  should  be  the  Christian's  supreme 
desire,  whether  married  or  unmarried,  to 
please  the  Lord  (ver.  32-34  ;  Heb.  11 :  5 ;  1 
John  3  :22). 

32.  Many  a  Christian  husband  has  been 
injvued  by  a  gay  and  thoughtless  wife, 
and  many  a  Christian  wife  by  a  worldly 
and  domineering  husband  (ver.  33-35). 

33.  Christians  should  so  conduct  them- 
selves in  the  married  relation  as  not  to  in- 
terfere with  their  personal  piety  or  use- 
fulness, but  so  as  to  promote  both  (ver. 
32-35). 

34.  If  in  lighter  matters  children  should 
regard  the  judgment  of  parents,  much 
more  in  the  important  matter  of  marriage 
(ver.  36-38;  Eph.  6  :  1-3). 

35.  Even  in  troublous  times  marriage  is 
well  to  those  who  would  be  better  off  if 
unmarried  (ver.  38,  40). 

36.  Christians  should  marry  in  the 
Lord,  so  as  to  be  not  only  one  in  affection, 
but  one  in  Christ  (ver.  39  ;  2  Cor.  6  :  15). 

37.  We  can  lay  down  no  definite  rule 
for  marrying  or  not  marrying.  Each  case 
must  be  settled  on  its  own  merits,  accord- 
ing to  circumstances  (ver.  1-40). 

CHAPTER  VIII. 

Another  question  which  had  been 
asked  the  apostle,  was  concerning  eat- 
ing food  ottered  in  sacrifice  to  idols. 
The  answer  to  this  extends  to  11  :  1. 
First  of  all  in  this  chapter  Paul  lays 
down  the  principle  that  sucli  matters 
are  to  be  settled  l)y  love  rather  than  by- 
knowledge  (ver.  i-s).     He  remarks  that 


Ch.  VIII.] 


I.  CORINTHIANS 


241 


On  eating  food  offered  to  idols ;  the  scruples 
of  the  weaker  to  be  respected. 

8  NOW  ^as  touching  things  offered, 
unto  idols,  "we  know  that  we  all  have 
s  knowledge  :— '  knoAvledge  puffeth  up, 

2  "  but  charity  edifieth :  and  ^  if  any 
man  think  that  he  knoweth  anything, 
he  knoweth  nothing  yet  as  he  ought  to 


8  NOW  concerning  the  things  offered 
to  idols  we  know, — because  we  all  have 
knowledge ;  knowledge  puffs  up,  but 

2  love  builds  up  ;  if  any  one  thinks  that 
he  knows  anything,"  he  has  not  yet 

3  known  as  he    ought   to    know:   but 


r  Ver.  10 ;  10  :  19-22,  28;  Acts  15  :  20,  29. 
M 13  :  4-13. 


8  Rom.  14  :  14,  22. 
X  Prov.  26  :  12  ;  Gal.  6  :  3. 


t  Rom.  14  :  3,  10. 


while  this  is  a  matter  of  indifference 
(ver.  4-6),  yet  all  are  not  equally  enlight- 
ened regarding  it  (ver.  7),  and  that  some 
may  be  led  to  violate  their  own  con- 
sciences ;  and  that  thus  leading  a 
brother  to  sin  against  his  conscience 
they  were  sinning  against  Christ  (ver.  8- 
12).  Paul  then  lays  down  a  principle 
of  abstaining    for    the  sake  of  others 

(ver.  13). 

1-3.  The  question  regarding 
food  sacrificed  to  idols  to  be 
settled  by  love  rather  than  by 

KNOWLEDGE.       ( Comp.  Rom.  14.) 

1.  NoAV  as  touching;,  or  concern- 
ing, things  offered  to  idols,  those 
parts  not  consumed  l>y  fire  at  heathen 
sacrifices.  These  were  used  by  the 
priests  and  the  worshipers,  and  were 
eaten  at  feasts,  or  sold  by  the  poor  and 
miserly  in  the  market.  "Most  public 
entertainments,"  saj^s  Dean  Stanley, 
"and  many  private  meals  were  more 
or  less  remotely  the  accompaniments 
of  sacrifice.  .  .  This  identification  of 
sacrifice  and  feast  was  carried  to  the 
highest  point  among  the  Greeks.  .  .  At 
Corinth  the  conqueror  in  the  Isthmian 
games  used  to  give  a  banquet  to  the 
people  immediately  after  the  sacrifices 
in  the  temple  itself  of  Poseidon." 
Jews  were  forbidden  to  partake  of 
heathen  sacrifices  (xum.  25 : 2 ;  Ps.  106  :  28 : 
comp.  Re^-.  2 :  14).  Gcntiles  wcre  accus- 
tomed to  them ;  some,  especially  prose- 
lytes, would  naturally  regard  them 
lightly;  others  lately  converted  from 
heathenism  might  be  unable  to  rid 
themselves  of  an  idea  of  their  sacred- 
ness  (7:7).  The  apostolic  conference 
had  enjoined  upon  Gentile  believers 
that  they  should  abstain  from  the  pol- 
lutions of  idols  for  the  sake  especially 
of  their  Jewish  brethren  ( Aets  15  :  20 :  21 : 
25).  Among  those,  therefore,  gathered 
from  Jews,  proselytes,  and  heathen, 
the  question  was  a  pressing  one  and 
difficult    of    adjustment.       The    first 


clause  of  this  verse  is  repeated  in  ver, 
4.  A  parenthetical  explanation  inter- 
venes. But  all  are  not  agreed  as  to 
where  the  parenthesis  begins.  Some 
begin  it  after  Ave  knoAV,  and  translate, 
Now  concerning  things  offered  to  idols 
we  know  about  it — because  we  all  have 
knowledge.  .  .  (ver.  4),  u'e  know,  I  say, 
that  an  idol,  etc.  A  larger  number  be- 
gin the  parenthesis  after  "  knowledge," 
thus :  Now  concerning  things  offered  to 
idols,  "  tve  know,''  as  you  say  in  your 
epistle,  ^^that  we  all  have  knowledge." 
Paul  appears  to  quote  what  they  had 
said,  and  then  parenthetically  digresses 
on  knowledge  in  relation  to  love,  and  re- 
sumes the  thread  of  discourse  "with 
ver.  4.  The  latter  view  seems  to  me  to 
be  j)referable.  Knowledge  concern- 
ing idols  (ver.  4)  such  as  Christians  pos- 
sess, by  itself,  alone,  without  love, 
putfeth  up,  inflates  with  pride,  fills 
with  self-conceit,  but  charity  edifi- 
eth, rather,  love  toward  God  and 
toward  our  neighbor  buildeth  up  from 
the  foundation.  The  figure  is  taken 
from  the  gradual  building  up  of  a 
house :  Love  promotes  wisdom,  self- 
denial,  and  every  grace  in  Christian 
character  and  living,  and  the  well- 
being  and  development  of  the  church. 
* '  Knowledge  only  says,  all  things  are 
lawful  for  me;  love  adds,  hut  all  things 
do  not  build  up"  (Bengel).  Knowl- 
edge must  be  tempered  with  love. 

2.  But  knowledge  without  humility 
is  very  imperfect.  At  our  best  we  know 
but  in  part  (i3:i2).  Knowledge  with- 
out love  is  unchristian.  As  there  is  a 
false,  a  pretended  wisdom  (3  =  18),  so 
there  is  a  false  and  pretended  knowl- 
edge. If  any  man  is  puffed  up  and 
self-conceited,  if  any  m  an  think  that 
he  knoAveth  anything,  if  he  is  self- 
opinionated,  he  knoweth  nothing 
yet  as  he  ought  to  know,  and  as  it 
should  be  known.  He  has  not  really 
learned  what    he    pretends  to   know. 


242 


I.  CORINTHIANS 


[Ch.  VIII. 


3  know:  but  if  any  man  love  God,  y  the 

4  same  is  known  of  him  : — as  concerning 
therefore  the  eating  of  those  things 
that  are  offe  ed  in  sacrifice  unto  idols, 
we  know  that  ^  an  idol  is  nothing  in 
the  world,  »  and  that  there  is  none  other 

5  God  but  one.  For  though  there  be 
that  are  "^  called  gods,  whether  in 
heaven  or  in  earth,  (as  there  be  gods 

6  many,  and  lords  many,)  but  <=to  us 
there  is  but  one  God,  the  Father,  "lof 
whom  are  all  things,  and  we  in  [or, 
for]  him  ;  and  « one  Lord  Jesus  Christ, 


if  any  one  loves  God,  this  one  is  known 
by  him  ; — 

4  'Concerning  then  the  eating  of  the 
tilings  offered  to  idols,  we  know  that 
there  is  no  idol  in  the  world,  and  that 

5  there  is  no  God  but  one.  For  though 
there  are  gods  so-called,  whether  in 
heaven  or  on  earth  (as  there  are  gods 

6  many,  and  lords  many),  yet  to  us  tnere 
is  one  God,  the  Father,  from  whom  are 
all  things,  and  we  unto  him  ;  and  one 
Lord,  Jesus  Christ,  through  whom 
are  all  things,  and  we  through  him. 


y  Exod.  33  :  12,  17  ;  see  refs.  Ps.  1:6.  z  10  :  19  ;  Ps.  115  :  4-8  :  Isa.  41  :  24. 

a  Deut.  4  :  39  ;  Mark  12  :  29  ;  1  Tim.  2:5.  6  Ps.  96  :  5  ;  Dan.  5:4.  c  Mai.  2  :  10  ;  Eph.  4  :  6. 

d  Acts  17  :  28  ;  Rom.  11  :  36.  e  John  13  :  13  ;  Acts  2  :  36  ;  Eph.  4:5;  Phi!.  2  :  11. 


(Comp.  note  on  3  :  16.  See  also  Gal.  6  :  3;  1  Tim. 
6:3,4.) 

3.  But  if  any  man  love   God, 

and  in  that  case  he  will  love  his  neigh- 
bor also  (i  John  4  : 7, 8, 20),  the  Same  is 
known  of  him.  If  we  are  known 
of  God  we  must  have  some  knowledge 
of  him,  and  of  divine  things.  The  two 
are  inseparable  (Gai.  4  : 9  and  John  17 : 3). 
Knowledge  is  thus  deficient  without 
love,  and  alone  is  not  a  sufficient  guide. 
If  any  one  boasts  of  knowledge,  he 
needs  to  cultivate  love.  Love  Mith 
knowledge  is  our  only  safe  guide  in 
dealing  with  our  fellow-men  (13  : 4-7). 

4-G.  To  THE  ENLIGHTENED  CHRIS- 
TIAN, EATING  FOOD  OFFEKED  TO  IDOLS 
IS  A  MATTER  OF  INDIFFERENCE. 

4.  As  concerning  therefore  the 
eating,  etc.  The  apostle  resumes  the 
thought  begun  in  ver.  1.  We  know, 
as  you  said  in  your  Epi.^tle,  that  "  an 
idol  is  nothing  in  the  Avorld,"  he 
has  no  true  being  and  is  nothing  but  a 
mere  image  in  the  temple,  or  as  many 
prefer  to  translate.  And  that  there  is  no 
idol  in  the  world,  there  is  no  such  thing 
as  a  pagan  divinity  in  the  universe. 
IJy  idol  is  meant  tlie  deity  it  represents. 
A  name  without  a  reality  ;  an  image 
with  nothing  to  represent.  In  the  next 
clause  other  should  be  omitted  :  *'  And 
that  there  is  no  God  but  one," 
which  all  Christians  would  admit.  We 
may  thus  far  regard  this  as  a  quotation 
from  the  letter  to  Paul  from  Corinth, 
which  he  adopts.  If  idols  were  notli- 
ing,  if  heathen  deities,  such  as  ,Tu])iter 
and  Apollo  had  no  existence,  then  they 
could  pollute  nothing  olfered  to  them. 
The  argument  is  so  far  correct.  The 
thouglit  is  pursued  a  step  further,  and 
a  new  factor  introduced  in  10  :  20,  which 


needed  not  to  be  noticed  here,     (see  on 

ver.  10.) 

5.  The  thought  is  expanded  and  ex- 
plained in  this  and  the  next  verse. 
For  though  there  be  that  are 
called  gods.  Paul  makes  a  sup- 
position, without  admitting  a  reality. 
For  though  there  are  gods  so  called, 
even  supposing  this  to  be  the.  case, 
whether  in  heaven  or  upon  earth, 
where  the  heathen  conceived  their  di- 
vinities to  exist.  As  there  be,  rather, 
are,  gods  many  and  lords  many, 
whom  the  heathen  worship.  It  was  a 
fact  that  in  heathen  phraseology  there 
were  many,  who  bore  the  name,  some 
of  gods,  and  some  of  lords.  Lords  is 
added  to  include  the  whole  range  of 
heathen  divinities,  and  perhaps  also  to 
correspond  witli  Lord  of  the  next  verse. 
Manj^  however  interpret  gods  many  and 
lords  many  as  referring  to  superhuman 
beings,  the  angels  mentioned  in  Deut. 
10  :  17  ;  Joshua  22  :  22;  Dan.  2  :  47. 
Compare  John  10  :  35  ;  Ps.  82  :  6,  where 
tlie  term  gods  is  applied  to  judges,  even 
though  unjust,  because  they  were  ap- 
pointed to  act  in  place  of  God  on  earth. 
And  angels  have  their  mission  under 

God    in    respect   to   men  (Dan.  8:16;  lOrlS; 

Heb.  1:14),     It  is  possiblc  iu  a  general 
way  to  include  botli  views. 

6.  But,  or  yet,  whatever  others  may 
hold  regarding  tlie  so-called  gods  of  the 
heatlien,  to  us,  as  Christians,  there  is 
but  one  God,  the  Father,  of,  or 
from,  whom  are  all  things,  the 
source  of  all  and  upon  whom  all  depend, 
and  we  in,  rather,  nnfo  him,  to  serve 

I  his  purposes,  he  is  our  object  and  end  ; 
land  one  Lord,  namely,  Jesus 
j  Christ  by,  or  through,  whom  are 
I  all   things,  the  divine  agent  in  the 


Ch.  VIII.] 


I.  CORINTHIANS 


243 


f  by  whom  are  all  things,  and  we  by 

7  him.  Howbeit  there  is  not  in  every 
man  that  knowledge :  for  some  s  with 
conscience  of  the  idol  unto  this  hour 
eat  it  as  a  thing  offered  unto  an  idol ; 
and  their  conscience  being  weak  is 
h  defiled. 

8  But  imeat  commendeth  us  not  to 
God  :  for  neither,  if  we  eat,  are  Ave  the 
better;  neither,  if  we  eat  not,  are  we 

9  the  worse.  But  ^take  heed  lest  by 
any  means  this  liberty  of  yours  be- 
come 1  a  stumblingblock  to  them  that 

10  are  >"  weak.  For  if  any  man  see  thee 
n  which  hast  knowledge  sit  at  meat  in 
the  idol's  temple,  shall  not  the  con- 


7  Yet  the  knowledge  is  not  in  all ;  but 
some,  being  accustomed  to  the  idol 
until  now,  eat  it  as  a  thing  offered  to 
an  idol ;  and   their  conscience  being 

8  weak  is  defiled.  But  food  will  not 
commend  us  to  God  ;  for  neither,  if  we 
eat  not,  are  we  lacking ;  nor,  if  we  eat, 

9  do  we  abound.  But  take  heed,  lest  in 
any  way  this  liberty  of  yours  become  a 

10  stumbling-block  to'  the  weak.  For  if 
any  one  sees  thee,  who  hast  knowl- 
edge, reclining  at  table  in  an  idol's 
temple,  will  not  his  conscience  if  he  is 


/John  1:3;  Cul.  1  :  16,  17  ;  Heb.  2  :  10.  ^  10  :  28,  29.  h  Rom.  14  :  U,  23. 

k  Rom.  14  :  21 ;  Gal.  5  :  13.        I  Rom.  14  :  13-15,  20.        m  Rom.  14  :  1,  2  ;  15  :  1. 


j  Rom.  14  :  17. 
71  Ver.  1. 


creation  and  prcvservation  of  all  things, 
and   we,  through  him,  in  our  new 

creation  and  redemption  (John  i:  3;  Coi. 

1  :  16 ;  Heb.  1:2;  Eph.  4  :  5,  6  ;  1  Cor.  15  :  28). 

7-13.  All  not  being  equally 
enlightened,  we  must  have  re- 
gard in  our  conduct  to  the  in- 
firmities of  the  weak. 

7,  Thus  far  the  apostle  has  treated 
the  eating  of  things  offered  to  idols  as 
a  matter  of  indifference  to  the  Chris- 
tian who  has  clear  knowledge  of  things 
relating  to  God,  and  of  the  nothingness 
of  idols.  Howbeit  there  is  not  in 
every  man  that  knowledge — all 
are  not  equally  enlightened  ;  they  have 
not  those  clear  views  which  have  be- 
come deep  convictions,  and  which  lead 
to  decided  action.  For  some  with 
conscience,  having  a  conscientious 
fear  or  scruple,  of  the  idol  unto  this 
hour,  or,  tintil  now,  which  feeling  they 
have  not  been  able  to  divest  themselves 
of.  This  might  be  true  of  certain  Jew- 
ish believers  and  others.  But  the  most 
approved  text  reads.  For  some  being 
ussd  until  now  to  the  idol,  being  ac- 
customed to  the  idol  as  more  or  less 
real,  have  not  been  able  to  rid  them- 
selves entirely  of  the  idea ;  so  that  to 
them  the  idol-sacrifice  and  eating  things 
offered  to  idols  are  not  matters  of  in- 
difference. According  to  this  these 
weak  brethren  belonged  to  the  Gentile 
portion  of  the  church,  especially  those 
converted  recently  from  heathenism. 
And  their  conscience  being 
Aveak,  not  strong  to  distinguish  clearly 
between  things  lawful  and  unlawful  to 
the  Christian,  is  defiled  by  a  sense  of 

sin  (ver.  10  ;  comp.  Rom.  14  :  14,  20,  23). 


8.  Paul  gives  a  reason  why  the  strong 
should  have  regard  to  the  consciences 
of  the  weak.  Both  knowledge  and  lib- 
erty are  not  to  be  abused.  But  meat, 
or  food,  commendeth  us  not,  ac- 
cording to  the  best  text,  will  not  com- 
mend xis  to  God,  ivill  not  bring  us 
near,  into  fellowship  with  God.  It  is 
not  perishable  food  (6:i3),  but  Christ 
who  brings   us   near  and  presents  us 

to     God     (2  Cor.   4  :  14;    Col.   1  :  22).        For 

neither,  if  we  eat  are  we  the  bet- 
ter, pre-eminent  before  God ;  neither, 
if  w^e  eat  not  are  we  the  worse  in 

excellence  before  him.  The  eating  or 
the  abstaining  in  itself  will  not  affect 
our  standing  before  God.     (Comp.  7:i9; 

Rom.  14  :  17.) 

9.  Such  being  the  case,  the  impor- 
tant question  is.  How  will  our  conduct 
affect  others  ?  And  there  is  danger  of 
affecting  some  disastrously.  But  take 
heed  lest  by  any  means  this  lib- 
erty of  yours,  this  right  of  doing 
under  the  gospel,  become  a  stum- 
bling-block to  them  that  are 
Aveak,  over  which  they  shall  stumble 
into  acting  against  their  own  con- 
science, which  to  them  may  result  most 

seriously  (ver.  ll.     Comp.  Rom.  14  :  13,  20). 

10.  The  apostle  shows  how  an  en- 
lightened believer  may  be  thus  a  stum- 
bling-block. He  selects  an  extreme 
case,  a  striking  example  of  an  abuse  of 
Christian  liberty.  This  would  show 
the  evil  tendency  of  smaller  abuses. 
For  if  any  man  see  thee  w^hich 
hast  knowledge,  of  what  things  are 
lawful  and  unlawful,  sit  at  meat, 
rather,  reclining  at  table  in  an  idol's 
temple,  shall  not  the  conscience 


244 


I.  CORINTHIANS 


[Ch.  VIII. 


science  of  him  which  is  weak  be  em- 
boldened to  eat  those  tilings  which  are 

11  offered  to  idols;  and  <> through  thy 
knowledge   shall    the    weak    brother 

12  perish,  for  whom  Christ  died?  But 
p  when  ye  sin  so  against  the  brethren, 
and  wound  their  weak  conscience,  ye 

13  sin  against  Christ.  Wherefore,  lif 
meat  make  my  brother  to  offend, 
rl  will  eat  no  flesh  while  the  world 
standeth,  lest  I  make  my  brother  to 
offend. 


weak   ])e  built  up  to  eat  the   things 

11  offered  to  idols?  For  in  thy  knowledge 
he  that  is  weak  perishes,"  the  brother 
on   account    of    whom    Christ    died ! 

12  And  thus  sinning  against  the  brethren, 
and  wounding  their  weak  conscience, 

13  ye  sin  against  Christ.  Wherefore,  if 
food  makes  my  brother  to  stumble,  I 
will  eat  no  flesh  for  ever  more,  that 
I  may  not  make  my  brother  to  stum- 
ble. 


0  Rom.  U  :  15,  20,  21.        p  Ma'.t.  25  :  40,  45  ;  Acts  9  :  4,  5.        q  Mark  9  :  42  ;  Rom.  14  :  21.         r  9  :  12,  19-23. 


of  him  that  is  weak,  regarding 
thee  as  an  example  and  guide  in  such 
matters,  he  emholdened,  literally, 
be  built  up  into  the  eating  of  idol  sacri- 
fices f  and  thus,  his  conscience  being 
defiled,  he  may  relapse  into  idolatry. 
He  is  thereby  built  up  in  wrong-doing. 
In  10  :  14-21  such  participation  is  con- 
demned as  unlawful ;  here  it  is  only 
condemned  for  the  sake  of  others,  that 
being  the  point  of  argument. 

11.  According  to  the  most  approved 
text  the  question  ends  with  the  preced- 
ing verse,  and  this  reads  :  And  through 
thy  knotvledge  he  that  is  weak  perishes, 
the  brother  for  whose  sake  Chiist  died ! 
'Died — through  the  love  thou  art  so 
far  from  imitating  "  (Bengel).     (comp. 

note  on   Rom.   14  :  15  ;  also  Rom.   15  :  1-3)      Per- 

ishes  denotes  the  final  loss  of  the  soul; 
but  the  present  tense  here  employed 
brings  into  view  this  loss  in  its  progress. 
Such  warnings  as  this  and  Heb.  6  :  6 
are  doubtless  used  by  the  Holy  Spirit 
to  prevent  the  destruction  of  any  of 
God's  true  children. 

12.  Having  mentioned  Christ,  Paul 
traces  the  result  of  such  conduct  in  re- 
lation to  Christ.  But  Avhen  ye  so 
sin  ajjainst  the  hrethren  and 
wound  their  weak  conscience, 
and  thus  do  them  moral  injury  by  lead- 
ing them  to  act  contrary  to  their  con- 
victions, ye  sin  against  Christ. 
Even  the  least  are  representatives  of 
Christ  (Matt.  25  :  40)  ;  and  they  are  mem- 
bers    of    Christ     (12  :  27  ;  Rom.  12  :  5)  ;     and 

Christ  dwells  in  their  hearts  by  faith 
(Kph. 3:17).  Sins  against  the  brethren 
are  most  surely  sins  against  Clirist. 

13.  In  view  of  nil  that  he  had  said, 
Paul  deduces  a  principle  of  abstaining 
from  things  indilferent  for  the  good  of 
others,  which  he  states  in  the  strongest 
possil)le  manner,  and  to  which  he  was 
ready  to  obligate  himself  as  long  as 


life.  Wherefore, /or  this  very  reason, 
if  meat,  or  food,  make  my  brother 
to  offend,  or  to  stumble  into  sin,  I 
will  eat  no  flesh  of  any  kind  while 
the  Avorld  standeth,  or ,  forerermore , 
lest  I  make  my  brother  to  offend. 
He  would  never  taste  of  flesh  again, 
rather  than  be  a  stumbling-block  in  his 

brother's  way.  (Comp.  note  on  Rom.  14  :  21. 
Set'  also  Mark  9  :  42  ;  Luke  17  :  1,  2.)        At     tllis 

point  Paul  suspends  his  discussion  on 
idol  worship  and  resumes  it  in  10  :  14. 
The  intervening  digression  is  apposite 
and  important. 

Conscience,  its  use  in  the  New 
Testament. — According  to  our  modern 
modes  of  thought,  it  is  well  to  distin- 
guish conscience,  the  faculty  that  judges 
one's  moral  acts,  fi-om  moral  conscious- 
ness, the  state  of  the  soul  that  accom- 
panies conscience  and  recognizes  its 
workings.  Conscience  should  also  be 
distinguished  from  the  moral  faculty. 
The  former  is  specific,  the  latter  more 
general  and  judges  moral  actions  by 
whomsoever  performed.  The  Hebrew 
has  no  word  for  conscience,  but  uses 
the  general  terms  "inward  parts," 
"reins,"  and  "heart."  John  uses  the 
word  "heart"  with  reference  to  con- 
science in  his  First  Epistle  (3:21,22). 
The  Greek  and  also  the  Latin  had  but 
one  word,  whidi  originally  had  no  re- 
ligious l)earing.  It  was  primarily  used 
of  consciousness ;  but  before  the  Chris- 
tian era  began  it  was  also  applied  by 
philosophical  writers  to  conscience.  It 
is  not  found  in  the  Old  Testament,  and 
in  the  New  only  in  the  writings  of  Paul, 
Peter,  and  the  author  of  the  Epistle  to 
the  Hebrews,  expressing  the  moral  ex- 
ercises and  state  of  the  soul.  The  exact 
meaning  of  each  instance  where  the 
word  appears  must  be  learned  from  the 
connection. 


Ch.  IX.] 


I.  CORINTHIANS 


245 


(1)  The  clearest  instance  in  the  New 
Testament,  where  the  word  is  used  for 
moral  consciousness,  is  in  Heb.  10  :  2, 
"no  more  conscience,"  or  consciousness, 
of  sins.  Also  in  1  Cor.  8:7,  "some 
with  consciousness  of  the  idol "  ;  and  less 
clearly  in  Acts  23  :  1  ;  24  :  16 ;  1  Tim. 
1  :  5, 19  ;  3  :  9 ;  Heb.  9  :  9 ;  1  Peter  3  : 
16.  (2)  It  appears  to  be  used  of  the 
moral  faculty  in  2  Cor.  4  :  2  and  5  :  11, 
where  the  actions  of  others  are  judged. 
(3)  In  its  limited  and  distinctive  sense 
of  deciding  upon  one's  own  moral 
actions,  it  is  found  in  Rom.  2  :  15  ;  9  : 
1 ;  13  :  5 ;  1  Cor.  8  :  7  (second  instance), 
10  ;  10  :  25,  27,  28,  29 ;  2  Cor.  1  :  12  ;  1 
Peter  3  :  21.  In  examining  these  and 
other  instances  where  the  word  occurs, 
it  will  be  found  that  the  meaning  varies 
with  shades  between  the  above  distinc- 
tions. 

The  supreme  authority  of  conscience 
is  implied  in  such  passages  as  Rom.  2  : 
15  ;  2  Cor.  1  :  12  ;  5  :  11 ;  1  Peter  2  :  19  ; 

3  :  21.  That  it  may  be  aifected  by  edu- 
cation and  its  surroundings  is  indicated 
in  such  passages  as  1  Cor.  8  :  12  ;  1  Tim. 

4  :  2.  The  conscience,  however,  can 
become  an  infallible  guide  only  as  the 
soul  is  brought  into  perfect  harmony 
with  God  and  his  law  (Heb.  9  :  u ;  lo  :  22). 

Liberty  of  conscience  means  that  God, 
not  man,  may  decide  how  one  may 
worship;  and  that  one  has  a  right  to 
follow  the  dictates  of  his  conscience  in 
so  doing.  But  liberty  is  not  license. 
It  is  abused  when  pretence  to  worship 
is  turned  into  revelry  and  debauch,  into 
blasphemy,  or  a  pretext  for  immorality 
and  crime. 

Peactical  Remarks. 

1.  True  Christian  knowledge  is  modest. 
That  which  is  high-minded,  contentious, 
and  selfish,  is  so  far  false  (ver.  1,  2  ;  15  : 
34;  Rom.  2:  19-21). 

2.  Christian  knowledge  and  Christian 
love  are  inseparable  (ver.  1-3 ;  13  :  2 ;  1 
John  4:  7,  8). 

3.  A  true  Christian  may  have  very 
wrong  views  and  feelings  in  regard  to 
many  things ;  but  love  with  spiritual 
knowledge  and  God's  word  will  guide  in 
such  matters  (ver,  1-3 ;  13  :  4,  5 ;  Rom.  13 : 
10). 

4.  That  there  is  but  one  Grod  is  a  funda^ 
mental  truth  in  all  true  religion  (ver.  4 ; 
Mark  12  :  29-32 ;  1  Tim.  2:5). 


5.  We  know  that  heathen  idols  are 
nothing,  but  we  should  beware  of  idols  in 
our  hearts  (ver.  4,  5  ;  Ezek.  14  :  3). 

6.  Christ  is  the  one  Lord  of  his  people, 
our  supreme  Lawgiver  and  King  (ver.  3 ; 
John  J3  :  13). 

7.  The  unity  of  God  and  the  Lordship  of 
Christ  are  harmonious  truths.  The  Father 
and  the  Son  represent  eternal  distinc- 
tions in  the  Divine  nature  (ver.  6 ;  John 
1  :1,  2;  Heb.  1  :  2,  3). 

8.  We  should  seek  to  enlighten  the  con- 
science with  spiritual  knowledge  and  the 
word  of  God  (ver.  7 ;  2  Cor.  1  :  12 ;  4:2). 

9.  All  food  that  is  healthful  and  nutri- 
tious should  be  received  with  thanksgiv- 
ing ;  yet  in  itself  it  has  no  effect  on  ovu* 
Christianity  (ver,  8 ;  1  Tim.  4  : 3,  4 ;  Rom, 
14  :  17). 

10.  We  ought  to  be  careful  lest  our 
conduct,  even  in  things  that  are  lawful, 
should  be  an  occasion  of  leading  others 
into  sin  (ver.  9,  10 ;  Gal.  5  :  13). 

11.  He  who  cares  not  for  the  influence 
of  his  example  upon  others  has  the  spirit 
of  Cain:  "Am  I  my  brother's  keeper?" 
(ver.  10, 11 ;  Gen.  4:9). 

12.  All  sins  against  our  neighbor  are 
sins  against  God  (ver.  12 ;  10  :  16,  29 ; 
Rom.  13  :  9). 

13.  It  is  not  enough  that  a  thing  is  not 
forbidden,  or  that  it  is  not  wrong  in  it- 
self;  we  must  consider  how  it  will  affect 
others  for  evil  or  for  good  (ver.  11, 12 ; 
Rom.  14  :  14,  15). 

14.  How  noble  Paul's  principle  of  deny- 
ing one's  self  of  any  gratification  which 
might  lead  others  into  sin.  How  would 
the  church,  society,  and  the  world  be  bet- 
tered by  its  general  practice.  How  would 
the  cause  of  temperance  and  social  purity 
be  advanced  (ver.  13 ;  Rom.  14  :  21). 

CHAPTER  IX. 

The  general  subject  of  eating  things 
offered  to  idols,  and  in  particular  the 
denying  of  ourselves  for  the  good  of 
others,  Paul  illustrates  by  his  own  con- 
duct. He  had  foregone  his  rights  as  an 
apostle  in  living  unmarried,  and  also 
had  not  availed  himself  of  God's  uni- 
versal law  that  the  laborer,  man  or 
beast,  should  receive  the  fruit  of  his 
labor  (ver.  1-12) ;  while  God  had  ap- 
pointed that  they  who  preach  the  gos- 
pel should  live  by  the  gospel,  he  had 


246 


I.  CORINTHIANS 


[Ch.  IX. 


On  eating  food  offered  to  idols ;  Pmd's  use  of 
his  Christian  liberty. 

9  »AM  I  not  an  apostle?  *Am  I  not 
free  ?  "  Have  I  not  seen  Jesus  Christ 
our  Lord  ?    »  Are  not  ye  my  work  in 

2  tlie  Lord  ?  If  I  be  not  an  apostle  unto 
others,  yet  doubtless  I  am  to  you :  for 
y  the  seal  of  mine  apostleship  are  ye  in 

3  the  Lord.  Mine  answer  ^  to  them  that 
do  examine  me  « is  this : 


Am  I  not  free?  Am  I  not  an  ap)os- 
tle  ?  Have  I  not  seen  Jesus  our  Lord  ? 
Are  not  ye  my  work  in  the  Lord  ? 
If  to  others  I  am  not  an  apostle, 
yet  to  you  at  least  I  am ;  for  the 
seal  of  my  apostleship  are  ye  in  the 
Lord.    My  defense  to  those  who  ex- 


s  1  :  1  ;  see  refs.  Acts  9  :  15 ;  2  Cor.  12  :  12.  t  Ver.  19.  u  15  :  8 ;  .Vets  9  :  3-6,  17  ;  22  :  14,  18. 

I  4  :  li,  15.  y  2  Cor.  3  :  2,  3  ;  12  :  12.  z2  Cor.  13  :  3.  a  Ver.  4-6. 


made  it  his  glory  and  reward  to  preach 
the  gospel  without  charge  (ver.  is-is), 
and  being  free  he  had  exercised  his  free- 
dom in  becoming  the  servant  of  all  (ver. 
19-23).  He  then  urges  upon  the  Corin- 
thians self-restraint,  since  that  was  need- 
ful for  their  safety  (ver.  24-27) ;  which  is 
further  enforced  in  the  next  chapter. 
1-23.  How  Paul  as  an  apostle 

FOREWENT  HIS  RIGHTS  FOR  THE  SAKE 

OF  SAVING  OTHERS.  See  preceding 
analysis  of  the  chapter. 

1.  Paul  proceeds  to  show  that  the 
principle  of  self-denial,  which  he  had 
laid  down  for  himself  (8  :  i3),  was  but 
a  single  expression  of  his  general  con- 
duct as  a  freeman  and  an  apostle.  His 
freedom  and  apostlesliip  he  brings  into 
the  foreground  and  makes  emphatic, 
both  becau.se  he  would  make  his  self- 
denial  for  others  stand  out  the  more 
prominent,  and  also  because  there  were 
those  who  were  disposed  to  impugn  his 
motives,  to  question  his  apostleship,  or 
at  least  give  him  an  inferior  place 
among  the  apostles.  He  at  once,  in  his 
fervid  manner,  plunges  into  the  heart  of 
the  discussion,  asking  four  questions, 
each  of  which  demands  an  affirmative 
answer.  To  his  Corinthian  converts, 
the  mere  asking  of  them  were  but  to 
expect  a  positive  and  affirmative  reply. 
According  to  the  oldest  and  best  manu- 
scripts the  first  two  questions  of  tlie 
common  reading  are  reversed,  which  is 
the  more  natural  order.  Am  I  not 
free?  from  all  men  (v.r.  19)  to  act  as  I 
please  in  regard  to  self-denial  for  the 
good  of  otliers?  Am  I  not  an  apos- 
tle ?  having  all  the  rights  and  priv- 
ileges, the  authority  and  gifts  pertain- 
ing to  the  office  ?      (Matt.  10  :  1;   Gal.  1:1; 

2:7-9.)  Have  I  not  seen  Jesus, 
the  Lord?  as  you  have  often  heard  me 
testify?  Christ  is  omitted  hy  the  best 
text.     lie  had  seen  the  Lord  at  his  con- 


version near  to  Damascus  (i5:8;Acts 
9  :  17) ;  on  his  return  to  Jerusalem  (Acts 
22:17,18);  later  ill  a  vision  at  Corinth 
(Acts  18 : 9) ;  bcsidcs  he  had  other  visions 
and  revelations  of  the  Lord  (2  Cor.  12 : 1). 
It  was  necessary  that  an  apostle  should 
be  a  witness  to  Christ's  resurrection 
(Acts  1 :  22) ;  and  Paul  fulfilled  this  con- 
dition. The  other  apostles  had  been  as- 
sociated with  Jesus  in  his  earthly  min- 
istry. But  this  deficiency  was  made  up 
by  his  seeing  the  glorified  Jesus,  and 
the  abundance  of  the  revelations  given 
him  (2  Cor.  12:7).  Are  not  ye  my 
Avork,  as  an  apostle,  in  the  Lord? 
in  fellowship  with  him  and  engaged  in 
his  service?  As  such  they  were  the 
fruit  and  the  evidences  of  his  apostle- 
ship. See  next  verse,  which  expands 
this  thought. 

2.  If  I  be,  better.  If  I  am,  not  an 
apostle  to  others,  to  those  outside 
of  you  and  in  their  estimation.  These 
others  included  those  who  did  not  be- 
long to  their  company,  who  had  not 
been  converted  uncler  his  ministry,  and 
they  had  not  been  molded  under  his 
spiritual  power.  They  included  Jewish 
emissaries  and  opposers.  Yet  doubt- 
less, rather,  at  least,  I  am  to  you. 
Paul  claimed  to  be  an  apostle,  and  God 
owned  his  claim.  No  other  cluirch  had 
greater  proofs  of  his  apostleship  than 
that  at  Corinth ;  among  none  had  the 
fruits  and  signs  of  an  apostle  been  more 
manifest.  For  the  seal,  the  attesta- 
tion and  proof  (comp.  Rom.  4 :  11),  of  mine 
apostleship  are  ye  in  the  Lord, 
in  your  fellowship  with  Christ,  and  in 
the  enjoyment  of  si)i ritual  gifts.  The 
signs  of  his  apostlcshi])  were  manifested 
in  them  and  among  them  (i:7;2Cor. 
12:1-').  It  was  only  in  Christ,  not  out 
of  him,  that  they  could  be  an  attestation 
of  Paul's  apostolic  authority  and  work. 

3.  Mine    answer,    or   defense   (a 


Ch.  IX.] 


I.  CORINTHIANS 


247 


4  >>  Have  we  not  power  to  eat  and  to 

5  drink?  «Have  we  not  power  to  lead 
about  a  sister,  a  wife,  as  well  as  other 
apostles,  and  as  "^the  brethren  of  the 

6  Lord,  and  *^ Cephas?  Or  I  only  and 
f  Barnabas,  s  have  not  we  power  to  for- 
bear working  ? 


4  amine  me  is  this :  Have  we  no  right  to 

5  eat  and  drink?  Have  we  no  right  to 
lead  alx)ut  a  wife  who  is  a  sister,  as 
also  the  rest  of  the  apostles,  and  the 

6  brothers  of  the  Lord,  and  Cephas?  Or 
have  only  I  and  Barnabas  no  right  to 

7  forbear  working  ?    Who  ever  serves  as 


6  Ver.  7-14  ;  Matt.  10  :  10  ;  Gal.  6  :  6  ;  2  Thess.  3  :  9. 
d  See  refs.  Matt.  12  :  46,  47.  e  Matt.  8  :  14 ;  John  1  :  42. 


c\  Tim.  4 
/  Acts  4  :  36. 


3  ;  Heb.  13  ;  4. 
g  See  refs.  Acts  18  :  3. 


legal  terra  as  if  in  a  court  of  justice 
(Acts  22 : 1 ;  25 :  16)) ,  to  them  that  do  ex- 
amine me  (another  legal  term,  as  if 
under  a  preliminary  investigation,  held 
for  the  purpose  of  gathering  evidence 
for  the  information  of  the  magistrates 
(Acts 4: 9))  is  this.  It  is  best  to  put  a 
period  here.  But  to  what  does  the 
word  this  refer?  Most  late  expositors 
refer  it  back  to  the  Corinthian  eon- 
verts,  this  attestation  of  his  apostle- 
ship    (Acts  15  :  4,  12  ;  Gal.  2  :  2,  9).     What  fol- 

lows  is  not  a  defense  of  liis  apostleship, 
but  of  his  full  freedom  while  sacrificing 
for  others.  But  most  of  the  older  inter- 
preters refer  it  to  what  follows.  So  it  is 
most  natural  to  take  the  language. 
Paul's  chief  design  in  this  chapter  is  to 
show  how  his  conduct  of  self-denial  ac- 
corded with  the  principle  laid  down  in 
8  :  13,  and  to  defend  this  conduct.  His 
brief  reference  and  defense  of  his 
apostleship  was  incidental  but  impor- 
tant, and  doubtless  called  forth  by  his 
knowledge  of  opposers.  In  the  fervor 
of  his  thoughts,  he  would  naturally 
take  in  his  freedom  and  rights  as  well 
as  his  apostleship.  His  language  may 
thus  be  both  retrospective  and  prospec- 
tive. What  precedes  was  strictly  a  de- 
fense of  his  apostleship  ;  what  follows, 
a  defense  of  his  conduct  as  an  apostle. 
He  naturally  goes  from  one  to  the 
other,  and  with  some  indefiniteness  of 
expression. 

4.  Have  we  not  power,  a  right, 
to  eat  and  to  drink  ?  at  the  expense 
of  the  church  ( Luke  10  : 7),  This  was  the 
thought  he  was  about  to  develop  (ver. 
6ff).  His  well-known  custom  of  sup- 
porting   himself,  while  preaching  the 

gospel  (l  Thess.  2   :  8-10;    2  Thess.  3:7-9;   Acts 

20 :  34)  -was  uot  a  result  of  necessity,  as 
some  of  his  opposers  midit  affirm,  but 
a  free  act  of  devotion  (2  Cor.  11 : 7-9 ;  12 : 

15-18). 

5.  Have  we  not  poAver,  a  right, 
to  lead  about  a  sister  believer  as  a 
wife,  at  the  expense  of  the  churches, 


I  as  well  as  the  other  apostles— 

I  implying  that  they  took  their  wives 
with  them  in  their  missionary  journeys, 
!  and  were  both  regarded  as  entitled  to 
1  maintenance  from  the  brethren.    This 
I  passage  plainly  implies  that  Paul  was 
'  unmarried,  and  that  the  other  apostles 
generally  were  married.    Some,  to  avoid 
this  conclusion,  translate  the  word  wife, 
a  ivoman,  who  attended  them  as  an  as- 
'  sistant,  like  the  woman  in  Luke  8  :  2, 
1  3.     But  in  that  case  the  word  woman  is 
superfluous,  for  a  sister  is  a  woman. 
j  Besides,  it  is  not  at  all  probable  that  the 
apostles  would  have  adopted   such  a 
practice  in  society  so  corrupt  as  heathen 
society  then  was,  nor  would  they  have 
exposed  themselves  to  the  scandals  aris- 
ing therefrom.      Neither  is  tliere  any 
historical  evidence  of  such  a  practice 
among  them.     Besides  Peter  (Hebrew 
name,  Cephas)  was  married  (Matt.  8 :  14). 
By   brethren    of    our    Lord,    are 
meant  the  younger  brothers  of  our  Lord 

by  Joseph  and  Mary.    (  See  note  on  Mark  6:3.) 

Peter  and  the  brethren  of  our  Lord  are 
mentioned,  as  those  who  were  held  in 
most  esteem  by  the  Jewish  party. 

6.  Or  I  only,  better,  or  have  only  I, 
and  Barnabas,  not  power,  not  a 
right,  to  forbear  working  ?  for  our 

support       (4:12;    Acts    18:3).       Paul      aild 

Barnabas  were  missionaries  among  the 
heathen  (Acts  is  :  2),  and  were  together 
in  Paul's  first  missionary  journey  (Acts 
13 : 2-14 :  28) ;  but  Separated  before  Paul's 
second  journey  (Acts  15 :  39).  Barnabas 
is  mentioned  in  connection  with  Paul 
at  the  apostolic  conference  in  Acts  15  : 
12  and  Gal.  2  :  1,  9,  13.  He  had  been 
in  high  esteem  among  the  apostles  ( Acts 

4  :  36  ;  9  :  27  ;  11  :  22),    and   WOuld   doubtlcSS 

be  well  known,  at  least  by  reputation, 
among  Jewish  Christians  at  Corinth. 

7.  Paul  now  proceeds  to  defend  his 
right  to  be  supported  by  the  churches. 
First,  from  the  analogy  of  human  con- 
duct in  other  callings.  He  selects  three, 
the  soldier,   the  vinedresser,   and  the 


248 


I.  CORINTHIANS 


[Ch.  IX. 


7  Who  goeth  a  warfare  any  time  at  his 
own  charges?  Who  ''planteth  a  vine- 
yard, and  eateth  not  ot  the  fruit  there- 
of? Or  who  feedeth  a  flock,  and  eateth 

8  not  of  the  milk  of  the  flock  ?  Say  I 
these  things  as  a  man  ?    Or  '  saith  not 

9  the  law  the  same  also  ?  For  it  is  writ- 
ten in  the  law  of  Moses, ''  Thou  shalt 
not  muzzle  the  mouth  of  the  ox  that 
treadeth  out  the  corn.  •  Doth  God  take 

10  care  for  oxen?  Or  saith  he  it  alto- 
gether for  our  sakes  ?  ™  For  our  sakes, 
no  doubt,  this  is  written  :  that  °  he  that 
ploweth  should  plow  in  hope  :  and  that 
he  that  thresheth  in  hope  should  be 

11  partaker  of   his  hope.     "If  we  have 


a  soldier  at  his  own  charges?  Who 
plants  a  vineyard,  and  eats  not  of  its 
fruit?    Or  who  shepherds  a  flock,  and 

8  eats  not  of  the  milk  of  the  flock?  Am 
I  saying  these  things  after  the  manner 
of  men  ?     Or  does  not  the  law  also  say 

9  these  things  ?  For  in  the  law  of  Moses 
it  is  written,  Thou  shalt  not  muzzle  an 
ox  while  treading  out  the  grain  ?    Is  it 

10  for  the  oxen  that  God  cares  ?  Or  does 
he  say  it  altogether  for  our  sake?  Yes, 
for  our  sake  it  was  written  ;  because  he 
that  plows  ought  to  plow  in  hope ;  and 
he  that  threshes,  in  hope  of  partaking. 

11  If  we  sowed  for  you  spiritual  things,  is 


h  Deut.  20  :  6  ;  Prov.  27  :  18.        i  Isa.  8  :  20. 
n  John  4  :  36  ;  2  Tim.  2  :  6. 


k  1  Tim.  5  :  18.        I  See  Matt.  6  :  26. 
0  Rom.  15  :  27  ;  Gal.  6  :  6. 


TO  Rom.  15  :  4. 


shepherd,  who  all  subsist  on  the  fruit 
of  their  labors.  At  his  own  charges 
— from  his  own  re.sources.  "The  ex- 
ample from  the  army,  like  most  of  the 
military  expressions  in  the  Epistles,  is 
true  only  of  the  later  ages  of  Greece 
and  Rome,  when  the  voluntary  serv- 
ice and  the  mixed  pursuits  of  the 
ancient  soldiers  were  superseded  by  the 
regular  profession  of  a  standing  army  " 
(Stanley).  Of  the  milk — from  its 
food  and  from  its  sale.  In  the  East  a 
portion  of  the  milk  forms  to  this  day  a 
part  of  the  shepherd's  pay. 

8.  Say  I  these  things  as  a  man 
— after  the  manner  of  men,  according 
to  Imman  judgment  and  from  a  human 
point  of  view?  Or  saith  not  the 
law  the  same  also.  The  law  is 
conceived  of  as  something  higher  and 
more  authoritative  than  human  analo- 
gies and  reasoning.  The  question  is 
equal  to  a  strong  affirmation  that  the 
law  does  thus  speak.  And  so  Paul 
passes  to  his  second  argument,  which  is 
drawn  from  the  law  of  Moses. 

9.  The  apostle  quotes  Deut.  25  :  4, 
from  the  Septuagint  version,  Thou 
shalt  not  muzzle  the  mouth  of 
the  ox  that  treadeth  out  the  corn, 
better,  the  grain;  tlireshing  the  grain 
by  treading  it  either  with  or  without 
dragging  the  threshing  machine.  This 
is  also  quoted  and  similarly  applied  in 
1  Tim.  5  :  18.  In  such  an  application 
it  became  almost  a  proverbial  saying, 
Doth  Ciod  care  for  the  oxen? 
Comparatively  not.  Yet  Paul  does 
not  deny  G'hI's  care  for  them  (Matt,  lo :  29), 
l>ut  so  inucli  more  incomparably  does 
he  care  for  us  that  his  care  for  them  is 
as    nothing.     Paul's    mind    is  on  the 


spiritual  import  of  the  passage,  and  its 
purport  to  us,  teaching  us  by  this  kind- 
ness to  the  brute  creation  a  lesson  of 
humanity  to  men,  and  a  kind  consider- 
ation of  all  who  labor  (2  Cor.  3:6).  Kote 
too  how  Deut.  25  :  4  stands  alone  after 
and  between  humane  precepts  to  men. 

10,  Or  saith  he  it  altogether  for 
our  sakes  ?  or  assuredly  for  our  sakes  ? 
God  spoke  especially  for  those  who 
could  understand  and  who  were  capa- 
ble of  moral  discipline.  So  Philo  ex- 
plains the  spirit  of  the  law,  "that  it 
speaks  not  in  behalf  of  irrational  crea- 
tures, but  in  behalf  of  those  who  have 
sense  and  reason."  For  our  sakes 
no  douht  this  xras  written.  While 
God  feeds  the  young  ravens  when  they 
cry  (Ps.  147:9),  yet  this  was  spoken  to 
God's  people,  and  it  had  a  higher  refer- 
ence than  merely  the  brute  creation  ;  it 
was  an  object  lesson  to  man  to  teach 
him  that  all  labor  should  have  its  due 
compensation,  and  that  they  that  toil 
for  others  should  share  in  the  fruit  of 
tlieir  labors.  And  so  the  apostle  goes 
on  to  show.  That  he  that  ploweth 
should  plow  in  hope  of  partaking 
of  the  harvest,  and  he  that  thresh- 
eth, or  treadeth  out  (^er.  9),  in  hope 
should  he  partaker  of  his  hope, 
rather,  m  hope  of  partaking  of  the  crop. 
Spiritual  plowing  and  thre.'^hing  are 
here  meant  (1  cor.  3 :  6, 9).  All  who  labor 
should  profit  by  it^  especially  Christian 
lal)orers  in  God's  nelcf. 

11.  Paul  applies  the  argument  from 
bu.sbandry,  appealing  to  the  principles 
of  gratitude  as  an  additional  reason. 
If  we,  especially  himself^  and  proba- 
bly including  Silas  and  Timothy,  who 
assisted  him  at  Corinth  (Acts  is :  5).    He 


Ch.  IX.] 


I.  CORINTHIANS 


249 


sown  unto  you  spiritual  things,  is  it  a 
great  thing  if  we  shall  reap  your  car- 

12  nal  things?  If  others  be  partakers  of 
this  power  over  you,  vare  not  we 
rather?  i Nevertheless  we  have  not 
used  this  power ;  f  but  suffer  all  things, 
lest  we  should  hinder  the  gospel  of 
Christ. 

13  8  Do  ye  not  know  that  they  which 
minister  about  holy  things  live  of  the 
things  of  the  temple ;  and  they  which 
wait  at  the  altar  are  partakers  with 

14  the  altar?  Even  so  »hath  the  Lord 
ordained  that  they  which  preach  the 
gospel  should  live  of  the  gospel. 

15  But  "I  have    used   none    of   these 


it  a  great  matter  if  we  shall  reap  your 

12  carnal  things?  If  others  partake  of 
this  right  over  you,  do  not  we  still 
more?  But  we  used  not  this  right; 
but  we  bear  all  things,  that  we  may 
not  cause  any  hindrance  to  the  gospel 
of  Christ. 

13  Know  ye  not  that  they  who  minister 
about  the  holy  things  eat  of  the  things 
of  the  temple,  and  they  who  wait  at 

14  the  altar  partake  with  the  altar?  Even 
so  did  the  Lord  appoint  for  those  who 
proclaim   the  gospel,  to    live  by  the 

15  gospel.    I  however  have  used  none  of 


p  Ver.  2. 


q  2  Cor.  11  :  7-12. 
t  Ver.  4  ;  Luke  10  :  7. 


r  4  :  11,  12.  s  See  refs.  Num.  5  :  9,  10  ;  Deut.  10  :  9  ;  18  :  1. 

M  Ver.  12  ;  Acts  18  :  3  ;  2  Cor.  12  :  13-19. 


could  not  have  included  Barnabas 
(ver.  6),  for  we  havc  no  evidence  that 
Barnabas  ever  labored  at  Corinth. 
Have  sown  unto  you,  rather,  If 
we  soloed  for  you,  spiritual  blessing 
of  the  gospel  when  we  labored  among 
you,  is  it  a  great  thing  if  we 
shall  reap  of  you  carnal  things? 
food  and  drink  and  raiment  for  our 
maintenance.  The  argument  is  from 
the  greater  to  the  less.  For  such  great 
spiritual  blessings  and  gifts,  gratitude 
ought  to  prompt  at  least  the  bestowment 
of  the  lesser  blessings  of  earthly  sup- 
port. Compare  the  same  argument  in 
Rom.  15  :  27 ;  and  in  form  of  an  in- 
junction in  Gal.  6  :  6. 
^  12.  The  apostle  strengthens  his  jjosi- 
tion  by  another  argument  drawn  from 
a  comparison  of  himself  with  others, 
who  had  a  less  claim  upon  them.  If 
others  be  partakers  of  this  power 
over  you,  the  right  of  receiving  sup- 
port from  you,  should  not  we  rather 
be  partakers  of  it.  They  had  had  teach- 
ers, some  of  them  inferior  and  mislead- 
ing (2  Cor.  11 :  20),  wlio  had  comc  in  after 
the  church  was  established,  but  he  was 
the  founder  of  the  church,  and  they 
were  largely  the  converts  of  his  minis- 
try (4 :  15).  Through  Christ  they  owed 
to  him  their  Christian  life.  Never- 
theless we  have  not  used,  rather, 
we  did  not  use  this  power,  or  right, 
when  among  you.  And  this'conduct  of 
self-denial  accorded  with  the  principle 
laid  down  in  8  :  13.  But  we  suffer, 
rather,  bear,  all  things,  hardships  and 
privations  arising  from  receiving  no 
compensation  (2  Cor.  11 :  27),  and  the  ob- 
ject of  this  is,  that  we  may  not  cause 
any    hindrance    to    the    gospel    of 


Christ,  by  being  charged  with  inter- 
ested and  selfish  motives  (ver.  is;  ixhess. 
2:3-10).  He  would  not  cause  any  to 
stumble  by  anything  he  might  do. 

13.  Paul  returns  to  his  argument, 
and  appeals  to  the  temple  service.  This 
was  especially  suited  to  the  Jewish  be- 
lievers, as  ver.  24-27j  appealing  to  Gen- 
tile customs,  was  suited  to  Gentile  be- 
lievers. Do  ye  not  know — appealing 
to  a  practice  familiar  to  them  and  still 
existing.  Thatthey  that  minister, 
or  are  bnsied,  about  holy,  or  sacred, 
things,  which  pertain  to  the  worship  of 
God  in  the  temple,  live,  or  eat,  of  the 
things  of  the  temple?  the  sacred 
place;  and  they  that  Avait  at  the 
altar  are  partakers  with  the  al- 
tar. The  whole  verse  has  reference 
to  Jewish  sacrifices  and  to  the  priest- 
hood, the  priests  not  including  the 
Levites.  The  Jewish  priests  were  main- 
tained from  the  sacrifices,  which  were 
apportioned,  a  part  to.be  burnt  upon 
the  altar,  a  part  for  the  priests,  and  a 
part  to  be  consumed  by  the  worshiper 

(Lev.- 6  :  16;   Num.  5  :  8-10;   18  :  8-20  ;   Deut.  18  :  l). 

As  the  priesthood  was  supported,  so 
should  the  ministry  be,  whether  apostles 
or  not.  This  application  Paul  makes 
in  the  next  verse. 

14.  Even  so  hath  the  Lord,  did 
the  Lord,  when  upon  earth,  ordained, 
prescribe  by  express  precept  (Matt,  lo :  lo; 
Luke  10 : 7)  to  thosc  loho  proclaim  the  gos- 
pel, to  live  by  the  gospel.  This  saying 
of  our  Lord  to  the  apostles  in  Judea 
would  have  weight  with  Jewish  con- 
verts at  Corinth. 

15.  Paul  reverts  to  his  custom  of 
denying  himself  for  i\\e  good  of  others, 
according  to  the  principle  enunciated 


250 


I.  CORINTHIANS 


[Ch.  IX. 


things :  neither  have  I  written  these 
things  that  it  should  be  so  done  unto 
me.  For  it  were  better  for  me  to  die 
than  tliat  any  man  should  make  my 

16  glorj'ing  void.  For  though  I  preach 
the  gospel,  I  have  nothing  to  glory  of : 
for  » necessity  is  laid  ui)on  me ;  "yea, 
woe  is  unto  me,  if  I  preach  not  the 

17  gospel !  For  y  if  I  do  this  thing  will- 
ingly, I  have  a  reward  :  but  if  against 
my  will,  » a  dispensation  of  the  gospel  is 

18  committed  unto  me.  What  is  my  re- 
ward then?  Verily  that,  ^when  I 
preach  the  gospel,  I  may  make  the 
gospel  of  Christ  without  charge,  that  I 
abuse  not  my  power  in  the  gospel. 


these  things ;  and  I  write  not  these 
things,  that  it  may  be  so  done  in  my 
case  ;  for  it  were  better  for  me  to  die, 
than  that  any  one  should  make  my 

16  glorying  void.  For  if  1  preach  the  gos- 
pel, I  have  nothing  to  glory  of;  for  a 
necessity  is  laid  on  me ;  for,  woe  is  to 

17  me,  if  I  preach  not  the  gospel !  For  if 
I  do  this  willingly,  I  have  a  reward  ; 
but  if  unwillingly,  I  have  a  steward- 

18  ship  intrusted  to  me.  What  then  is  my 
reward  ?  That,  in  preaching  the  gospel , 
I  may  make  the  gospel  without  charge, 
so  as  not  to  use  to  the  full  my  right  in 


X  Jer.  1  :  17  ;  20  :  9 ;  Amos  3:8;  Acts  4  :  20.  y  1  Peter  5  :  2-4. 

o  Ver.  12  ;  10  :  33  ;  2  Cor.  11  :  7. 


^Phil.  1  :  17;  Col.  1  :  25. 


in  8  :  13.  But  I  (emphatic)  whatever 
others  may  do,  have  used  none  of 
these  things,  as  was  my  right. 
Neither  did  he  desire,  by  what  he  had 
just  said,  that  his  support  should  be 

Erovided  for  in  the  future:  Neither 
ave  I  written,  more  exactly,  did  I 
write,  these  things  that  it  should 
be  so  done  unto  me.  The  aban- 
donment of  his  rights  was  entirely  vol- 
untary on  his  part,  and  he  does  not  pro- 
pose to  press  their  claims.  There  is 
here  some  confusion  in  the  original 
text.  That  text  which  is  best  sustained 
may  be  rendered  :  It  is  well  for  me  to 
die  rather  than  .  .  .  my  glorying,  that  is, 
the  ground  of  my  glorying,  no  one  shall 
m,ake  it  void!  The  abruptness,  the 
sti'ength  of  expression,  and  its  broken 
form,  accords  with  its  vehemence.  ( Comp. 
Rom  9:1.)  To  labor  gratuitously  was 
his  glory,  which  he  would  suifer  no  one 
to  take  from  him.  It  was  a  proof  of 
integrity  and  of  entire  unselfishness  on 
his  part.  And  thus  he  could  better 
keep  his  body  under  (ver.  23-27). 

16.  Paul  gives  a  reason  why  he  em- 
phasizes his  glorying  in  preacliing  the 
gospel  gratuitously.  For  though, 
rather,  For  if  I  preach  the  gospel, 
I  have  nothing  to  glory  of.  He 
was  but  doing  his  duty.  It  was  indeed 
a  l)ounden  duty  for  the  faithful  dis- 
charge of  which  lie  was  most  solemnly 
accountable  :  For  necessity  is  laid 
upon  me;  feeling  a  moral  compulsion 
by  the  call  and  commission  of  Jesus 
( Acts  22 :  10,  21;  26:16-18),  and  for  liis  par- 
doning grace  (i  Tim.  i  :  12-10).  Indeed,  if 
lie  did  not  do  it,  he  would  be  under 
condemnation  and  exposed  to  the. judg- 
ment of  CJod.     Yea,  better,  For,  avoc 


is  me,  the  threatened  judgments  of  God 
betide  me  at  the  last  great  day,  if  I 
preach  not  the  gospel. 

17.  Explains  and  applies  this  neces- 
sity in  his  own  case  still  further.  For 
if  I  do  this  thing  willingly,  preach- 
ing the  gospel  of  mine  own  accord  as  a 
voluntary  undertaking,  which  is  not 
my  case,  I  have  a  reward.  He  was 
taken,  put  into  the  service,  and  put 

under  obligation  (Acts  9  :  15,  I6  ;  GaL  1  :  15,  16  ; 
Phil.  3  :  12  :  2  Tim.  1  :  ll).      But  if  agaiUSt 

my  will,  or  unwillingly,  not  entering 
upon  it  of  my  own  accord,  an  involun- 
tary service  which  I  am  under  obliga- 
tion to  do,  which  was  really  his  case 
(Acts  9  :  16;  22 :  u),  then  a  dispcusatiou 
of  the  gospel,  rather,  a  steicardship 
is  entrusted  to  me^  by  God  who  is  my 
absolute  Lord,  which  I  must  discharge. 
A  steward  was  usually  chosen  from 
among  slaves  (^^i)-  As  the  Lord's 
steward,  however  willingly  and  heartily 
he  might  perform  his  office,  he  had  no 
option  but  to  obey.  After  doing  all,  at 
his  very  best,  he  had  only  done  what 
was  his  duty  to  do  (lu^u  n  :  lo), 

18.  What  is  my  rcAvard  then? 
my  divine  recompense  under  these  cir- 
cumstances? Wherein  does  it  consist? 
Verily  that,  rather,  litis,  that  when 
I  preach  the  gospel,  I  may  do  it 
without  charge,  that  I  abuse 
not,  ratlier,  so  that  I  use  not  to  the  full 
my  right  'in  the  gospel,  that  right  of 
support  conferred  upon  me  in  preach- 
ing the  gospel  (vor.  u)  ;  and  having  the 
consciousness  of  faithfully  thus  doing; 
and  thereby  gaining  the  more  converts 
(ver.  20-23).  '  Tlic  privilcgc  and  satisfac- 
tion of  preaching  the  gospel  without 
money  and  without  price  to  those  ad- 


Ch.  IX.] 


I.  CORINTHIANS 


251 


19  For  though  I  be  ^  free  from  all  men, 
yet  have « I  made  myself  servant  unto 

20  all,  that  I  might  gain  the  more.  And 
d  unto  the  Jews  I  became  as  a  Jew,  that  I 
might  gain  the  Jews  ;  to  them  that  are 
under  the  law,  as  under  the  law,  that 
I  might  gain  them  that  are  under  the 

21  law;  "to  them  that  are  ^without  law, 
as  without  law,  (s  being  not  without 
law  to  God,  but  under  the  law  to 
Christ,)  that  I  might  gain  them  that 


19  the  gospel.  For  being  free  from  all 
men,  I  made  myself  servant  to  all,  that 

20  I  might  gain  the  most.  And  to  the 
Jews  I  became  as  a  Jew,  that  I  might 
gain  the  Jews ;  to  those  under  law,  as 
under  law,  not  being  myself  under 
law,  that  1  might  gain  those  under  law  ; 

21  to  those  without  law,  as  without  law 
(not  being  without  law  to  God,  but 
under  law  to  Christ),  that  I  might  gain 


6  Ver.  1. 


c  Gal.  5  :  13 ;  1  Thess.  2  :  7. 
/Rom.  2  :  12,  14. 


d  Acts  16  :  3  ;  21  :  20-26.  e  Gal.  2  :  3-5,  11-14. 

g1  ■.22;  Rom.  7  :  22  ;  Gal.  5  :  13,  14. 


dressed  was  a  sufficient  recompense  to 
him  (1  Tim.  1 :  12-16).  "  He  looks  for  no 
higher  reward  or  pay  than  to  preach 
the  gospel  without  pay ;  he  hopes  for 
no  higher  freedom  (returning  to  the 
image  of  a  slave  implied  in  '  a  steward- 
ship entrusted  to  me  '  (ver.  i7) )  than  to 
become  a  slave  to  all"    (Stanley). 

(Comp.  Rom.  1  :  14,  15.) 

Calvin  and  some  others  adopt  another 
interpretation  of  ver.  16,  which  is 
worthy  of  mention,  although  it  does 
not  so  closely  accord  with  the  gram- 
matical structure  of  the  passage.  They 
take  Paul  to  mean:  "For  if  I  preach 
the  gospel  willingly,  which  indeed  I  do, 
I  have  a  reward  from  God,  though  I  re- 
ceive no  pay  from  men.  But  if  I  do  it 
unwillingly,  simply  because  I  am  com- 
pelled to  do  it,  then  I  reduce  myself  to 
the  condition  of  a  servant  who  simply 
does  what  he  is  bidden.  Since  then  I 
am  performing  a  willing  service,  what 
is  my  reward?"  etc.  There  is  a  sense 
in  which  Paul  did  this  service  willing- 
ly, and  there  is  also  a  sense  in  which, 
being  captured  as  it  were,  he  did  it  un- 
willingly. But  whether  willingly  or 
unwillingly,  he  could  not  escape  his 
responsibility. 

19.  Paul  proceeds  to  show  in  this 
and  the  four  following  verses,  hoAv  for 
the  good  of  others  he  had  not  fully  used 
his  rights  in  the  gospel  (ver.  is).  For 
though  I  was  free  from  all  men 
(ver.  i)j  not  dependent  upon  and  not 
obligated  to  receive  pay  from  them,  / 
made  myself  servant  unto  all,  I  volun- 
tarily enslaved  myself  to  them,  that  I 
might  gain  the  more,  than  I  could 
otherwise.  In  other  words,  he  gained 
the  most  converts  in  this  way.  By 
preaching  the  gospel  gratuitously,  thus 
attracting  all,  he  would  save  more  than 
he  would  being  paid,  attracting  some 
and  repelling  others.    The  -word  gain  is 


suggestive  of  reward.  Saving  more 
souls  would  enter  into  his  reward  (ver. 

18;  1  Thess.  2  :  19,  20). 

20,  He  enumerates  how  he  accom- 
modated himself  to  different  classes  and 
denied  himself  for  his  converts.  He  is 
speaking  specially  of  his  ministry  at 
Corinth,  as  the  tenses  used  and  the  con- 
nection indicate  (ver.  1,  2,  U;  11  :  l),  UtttO 

the  Jews  I  became  as  a  Jew,  as 

in  circumcising  Timothy  (Acts  i6  :  3) ^  and 
in  Jewish  observances  (Acts  is :  is ;  21 :  26). 
To  them  that  are  under  the  law, 

more  exactly,  To  those  under  law,  as 
under  laiv — a  broad  designation,  includ- 
ing proselytes,  Jewish  converts,  and 
all  Avho  were  under  more  or  less  legal 
bondage,  adapting  himself  to  them. 
According  to  the  oldest  and  best  manu- 
script, Paul  adds,  not  being  myself  under 
law,  not  being  under  legal  bondage  and 
dependent  upon  law  for  salvation  (Rom. 
6  :  14;  Gal.  2 :  13-21).  Perhaps  Ws  ministry 
in  Berea  may  illustrate  this  (Actsi7:ii, 

12  ;  see  also  Acts  19  :  1-6). 

21.  To  them  that  are  without 
1  a AV,  as  without  la w — to   the 

heathen  as  one  standing  on  a  level  with 
them,  and  neither  by  example  nor  pre- 
cept imposing  upon  them  the  positive 
enactments  of  the  Jewish  law  ( Coi.  2 :  20) . 
But  to  guard  himself  from  being  mis- 
understood Paul  adds  in  parenthesis, 
being  not  Avithout  law  to  God, 
but  under  law  to  Christ.  Alford 
renders.  Not  being  an  outlaw  from  God, 
but  a  subject  to  the  law  of  Christ.  Paul 
was  no  Antinomian.  His  freedom  from 
the  Mosaic  law  was  not  independence  of 
God,  but  rather  the  greater  dependence 
on  him,  by  his  subjection  to  the  law  of 
Christ,  which  is  a  law  of  love  and  obe- 
dience. He  and  the  Gentiles  were  in- 
deed under  the  inward  law  written  on 
the  heart  (Rom.  2 :  u,  15 ;  Jer.  31 :  33),  and  a 
heart  consecrated  to  Christ  recognized 


252 


I.  CORINTHIANS 


[Ch.  IX. 


22  are  withc^ut  law.  ''To  the  weak  be- 
came I  as  weak,  that  I  might  gain  the 
weak :  '  I  am  made  all  things  to  all 
men,  ''that  I  might  by  all  means  save 

23  some.  And  this  I  do  for  the  gospel's 
sake,  that  I  might  be  partaker  thereof 
with  yoa. 

On  eating  food  offered  to  idols;  self-restraint 
needful  for  our  own  safety. 

24  Know  j^e  not  that  they  which  run 
in  a  race,  run  all,  but  one  receiveth 
the  prize  ?  •  So  run,  that  ye  may  obtain. 

25  And  every  man  that  3»  strivetli  for  the 
mastery  is  temperate  in  all  things. 
Now  they  do  it  to  obtain  a  corruptible 


22  those  without  law.  To  the  weak  I 
became  weak,  that  I  might  gain  the 
weak.  I  have  become  all  things  to  all, 
that  I  may  by  all  means  save  some. 

23  And  all  things  I  do  for  the  gospel's 
sake,  that  I  may  become  a  partaker 
thereof  with  others. 

24  Know  ye  not  that  they  who  run  in  a 
race,  all  indeed  run,  but  one  receives 
the  prize?    Thus  run,  in  order  that  ye 

25  may  obtain.  And  every  one  who 
striVes  in  the  games  is  temperate  in  all 
things ;  they  indeed  to  obtain  a  cor- 
ruptible crown,  but  we  an  Incorrupt- 


/i  8  :  13 ;  Rom.  15  :  1 ;  2  Cor.  11  :  29.     »  Ver.  19  ;  10  :  33.     h  Rom.  11  :  14  ;  2  Tim.  2  :  10. 
I  Luke  13  :  24 ;  Phil.  2  :  16 ;  3:14;  2  Tim.  4:7;  Heb.  12:1.  m  Eph.  6  :  12  ;  1  Tim.  6  :  12  ;  2  Tim.  2:5;  4:7. 


this.    Paul  illustrated  this  at  Athens 

(Acts  17  :  23  fif.  ;  also  see  Gal.  2:3;  Acts  14  :  14-18). 

22,  To  the  weak  became  I  as 
weak,  or  according  to  the  best  text, 
became  I  tveak.  To  the  weak,  super- 
stitious, and  scrupulous,  I  condescended 
so  as  to  lovingly  enter  into  their  feel- 
ings and  meet  them  on  their  own 
grounds.  For  illustrations  see  8:13; 
Rom  15  :  1,  2  ;  2  Cor.  11  :  29  ;  Gal.  6  :  2. 
To  sum  up,  and  to  meet  all  cases  not  in- 
cluded in  the  foregoing,  I  am  made 
all  things  to  all  men,  that  I 
might  by  all  means,  and  ways,  save 
some.  This  he  did,  not  by  the  sacri- 
fice of  principle,  but  of  his  rights  in 
matters  indifferent,  and  in  exercising 
sympathy  without  compromising  his 
own  convictions,  and  thus  approaching 
men  on  their  most  accessible  side. 

23.  And  this  I  do,  or  according  to 
the  best  text.  And  all  things,  spoken  of 
in  the  preceding  verses,  I  do  for  the 
gospel's  sake,  for  its  glory,  exten- 
sion, and  blessings,  that  I  might  be 
partaker  thereof  with  you,  that  I\ 
may  become  a  joint  partaker  thereof. 
Paul  does  not  mean  that  he  might  be 
saved,  for  he  did  not  expect  to  be  saved 
by  preaching  (ver.  27),  but  through  faith 
in  Christ.  But  he  wished  to  be  a  fellow- 
partaker  with  them  of  those  gospel 
blessings  that  are  the  privilege  of  the 
believer,  and  to  enjoy  the  great  pleasure 
arising  from  preaching  the  gospel  and 
gaining  converts  to  Christ  (iThess.  2: 
IS.  20).  He  would  have  stars  in  his 
crown.  Notice  that  in  this  verse  he  in- 
cludes self-denial  for  his  own  good  also, 
as  well  as  for  others'  good.  In  being  a 
fellow-partaker  he  exhibits    humility 


and  his  affectionate  condescension  to  the 
level  and  the  wants  of  those  whom  he 
would  save. 

24-27.  He  urges  upon  them 
self-restraint,  as  needful  for 
their  own  safety. 

24.  KnoAV  ye  not— you  Corin- 
thians are  familiar  with  the  Isthmian 
games  which  are  celebrated  every  three 
years  near  the  seacoast  about  eight 
miles  from  your  city ;  and  ye  know 
that  in  the  race-course  they  that  run. 
run  all,  but  one  receiveth  the 
prize  of  the  victor  (next  ver.se).  Not 
that  this  is  so  in  the  Christian  race,  for 
each  one  can  obtain  a  crown ;  but  he 
would  have  each  so  run,  with  such 
eagerness,  concentrated  effort,  and  per- 
sistence, as  if  the  prize  could  be  ob- 
tained by  one  only  (Pim.  3:  u).  On  his 
way  from  Athens  to  Corinth  Paul  would 
pass  the  stadium  or  race-course,  to  which 
in  this  and  other  passages  he  makes 
allusions.  We  have  in  this  passage, 
the  race,  the  racer,  the  prize,  the  self- 
restraint,  the  crown,  the  herald,  and 
the  rejected  contestant. 

25.  And  every  man  that  striv- 
eth  for  the  mastery,  that  contends 
in  the  gymnastic  games,  is  temperate 
in  all  things,  exercising  self-control 
and  self-restraint  in  regard  to  food  and 
wine  and  every,  kind  of  sensual  indul- 
gence. The  preparatory  discipline 
lasted  for  ten  months  and  was  very 
severe,  at  times  under  a  professional 
trainer  (2  Tim.  2:5).  They  to  obtain 
a  corruptible  crown,  a  wreath  or 
garland  of  the  green  pine,  which  was 
usually  awarded  as  a  prize  at  the  Isth- 
mian games.     So  also  the  laurel,  olive, 


Ch.  IX.] 


I.  CORINTHIANS 


253 


26  crown ;  but  we  "  an  incorruptible.  I 
therefore  so  run,  not  as  uncertainly ; 
so  fight  I,  not  as  one  that  beateth  the 

27  air :  "  but  I  keep  under  my  body, 
and  bring  it  into  subjection ;  lest 
that  by  any  means,  when  I  have 
preached  to  others,  I  myself  should  be 
p  a  castaway. 


26  ible.  I  therefore  thus  run,  as  not  un- 
certainly ;  thus  fight  I  as  not  beating 

27  the  air.  But  I  buffet  my  body,  and 
bring  it  into  bondage ;  lest  by  any 
means,  after  having  preached  toothers, 
I  myself  should  be  rejected. 


n  2  Tim.  4:8;  James  1  :  12  ;  1  Peter  1  :  4 ;  5  :  4 ;  Rev.  2  :  10 ;  3  :  11. 
o  6  :  12  ;  Rom.  8  :  13  ;  Col.  3:5.  p2  Cor.  13  :  5,  6. 


and  parsley  were  used.  All  these 
would  dry  up  and  fade.  But  we 
an  incorruptible — of  righteousness 

(2  Tim.  4:8),  of  life   (James  1  :  12  ;  Rev.  2  :  10), 

an  unfading  crown  of  glory  (i  Peter  5:4). 

26.  I  therefore  run,  not  as  un- 
certainly, leaving  nothing  to  chance, 
but  in  such  a  way  as  to  ensure  the  prize. 
He  did  not  even  count  his  life  dear  to 
him,  if  he  might  so  complete  his  race 
with  victory  (Acts  20  :  24).  Changing  the 
figure  to  that  of  a  boxer,  he  continues  : 
So  fight  I,  or  so  box  I,  not  as  one 
that  beateth  the  air,  striking  at 
random  into  the  air,  thus  missing^  his 
antagonist.  The  Christian  life  is  a 
conflict  as  well  as  a  race  (Rom.  7 :  14-25), 
The  conflict  is  against  the  world,  the 
flesh,  and  the  devil.  Paul  now  repre- 
sents himself  in  the  midst  of  the  con- 
test. "It  must  be  remembered  .  .  . 
that  from  the  national  character  and 
religion  of  the  Greeks,  these  ^ames  de- 
rived an  importance  which  raised  them 
above  the  degrading  associations  of 
modern  times.  .  .  They  were  not 
merely  exhibitions  of  bodily  strength, 
but  solemn  trials  of  the  excellence  of 
the  competitors  in  the  gymnastic  art, 
which  was  to  the  Greeks  one-half  of 
human  education"  (Stanley).  The 
names  of  the  victors  were  handed  to 
posterity,  sung  in  triumphal  odes,  and 
their  ' '  likeness  placed  in  the  long  line 
of  statues  which  formed  the  approach 
of  the  adjacent  temple." 

27.  But  I  keep  under  my  body, 
literally,  /  beat  it  black  and  blue,  I 
buffet  my  body,  handle  it  roughly,  dis- 
cipline it  with  hardships.  (Comp.  .\ots  20 : 
33-35 ;  2  Cor.  11 :  23-28.)  And  bring  it  into 
subjection  :  /  enslave  it,  bring  my 
body  with  its  appetites  and  passions  in 
bondage  under  the  power  of  ray  moral 
will  and  higher  renewed  nature.  Lest 
by  any  means  having  preached, 
having  been  a.  herald  to  others,  I  my- 
self should  be  a  castaway,  I  my- 


self should  be  unable  to  stand  the  test, 
and  thus  would  be  rejected  as  unworthy 
of  the  prize.  There  is  an  allusion  here 
to  the  herald  at  the  games  whose  busi- 
ness it  was  by  voice  or  trumpet  to  sum- 
mon the  competitors  to  the  contest.  In 
the  Christian  warfare,  the  apostle  finds 
a  formidable  antagonist  in  himself,  and 
he  would  triumph  over  his  own  peculiar 
sins  and  temptations,  lest  having  been 
a  herald  to  others,  he  should  in  the 
final  issue  prove  unsuccessful  and  un- 
worthy. And  he  must  also  strive  law- 
fully. (See  2  Tim.  2:5.)  Such  a  Striking 
reference  to  himself  was  indeed  an  ex- 
hortation and  a  warning  to  the  Corin- 
thian converts.  If  this  was  so  necessary 
for  himself,  how  necessary  to  them,  to 
exercise  self-denial  and  self-restraint 
for  their  own  spiritual  safety.  The 
thought  is  additionally  enforced  in  the 
next  chapter. 

Practical  Remarks. 

1.  The  conversion  of  souls  in  one's  min- 
istry is  an  evidence  of  having  been  called 
of  God  to  the  work  (ver.  1,  2 ;  Acts  15  :  3, 
7,  12). 

2.  The  minister  should  so  live  and  labor 
as  to  be  able  to  appeal  to  his  people  that 
he  is  a  true  minister  of  Jesus  Christ  (ver. 
2;  ITim.  2:  1-11). 

3.  A  necessary  qualification  of  an  apostle 
was  to  have  seen  the  Lord.  The  apostles 
therefore  could  have  had  no  successors 
(ver.  1-3;  Acts  1  :  21,  22). 

4.  Ministers  of  the  gospel  have  an  un- 
questionable right  to  married  life.  The 
Romish  doctrine  of  celibacy  of  priests  is 
a  denial  of  this  right  (ver.  4,  5 ;  1  Tim,  3  : 
2;  4:3). 

5.  The  Christian  minister  may  give  his 
services  to  his  people,  but  his  people  can- 
not claim  them  as  a  gift  (ver.  5, 15). 

6.  Ministers  should  not  be  rated  accord- 
ing to  the  salaries  they  receive,  but  ac- 


254 


I.  CORINTHIANS 


[Ch.  X. 


cording  to  their  faithfulness  (ver.  5,  12; 
4  :2). 

7.  Christian  ministers  have  their  rights, 
one  of  which  is  t<j  receive  support  from 
those  they  serve  (ver.  7-14). 

8.  The  minister  may  be  viewed  as  a 
soldier,  a  vineyardLst,  and  a  shepherd 
(ver.  7 ;  2  Tim.  2  :  3,  4 ;  Matt.  21  :  28 ;  John 
21  :  16). 

9.  God's  dealings  with  animals  and  the 
inanimate  creation  contain  lessons  for 
men  (ver.  9,  10;  Ps.  19;  Luke  13  :  6-9;  12  : 
6,  7). 

10.  It  is  both  temporal  and  spiritual 
economy  to  support  the  preacher  and  the 
teacher  (ver.  11;  Rom.  15  :  21;  Mai.  3  : 
8-12). 

11.  Ministers  belong  to  a  high  and  holy 
calling,  appointed  of  God  to  live  from 
their  people,  not  above,  nor  below,  but  as 
their  people  (ver.  12-14  ;  1  Peter  5  :  2  ;  1 
Thes.s.  2  :  7,  8). 

12.  We  should  beware  lest  we  lower  the 
ministry  into  a  mere  profession,  or  to  a 
mercenary  calling  (ver.  12-14  ;  1  Tim.  6  : 
17-19). 

13.  We  may  hinder  the  cause  of  Christ 
even  in  doing  things  that  are  lawful,  but 
not  expedient  (ver.  12 ;  8  :  13). 

14.  There  may  be  circumstances  which 
will  require  the  preacher  to  labor  at  his 
own  expense,  if  he  can  do  so,  for  the  sake 
of  Christ  and  his  cause  (ver.  12,  15,  18; 
Acts  18:  3). 

15.  By  preaching  the  gospel  without 
charge  we  can  show  the  excellence  of 
religion  and  gain  a  more  glorious  reward 
(ver.  1.5-18,  23). 

16.  He  who  preaches  the  gospel  gratui- 
tously imitates  Christ  as  well  as  Paul 
(ver.  1.5-18;  2  Cor.  8:9). 

17.  They  who  are  called  of  God  to  the 
ministry  cannot  be  happy  in  any  other 
calling  (ver.  16 ;  Jonah  1 :  9-12  ;  Jer.  20 :  9). 

18.  We  have  no  cause  for  glorying  in 
that  we  became  Christians  and  then  be- 
came Christian  workers.  It  is  all  of  grace 
(ver.  17,  18 ;  15  :  10 :  1  John  4  :  19). 

19.  Living  and  working  for  Christ  brings 
its  own  reward.  But  the  "crown  of 
glory  "  is  the  gift  of  God  (ver.  18  ;  2  Tim. 
4:8). 

20.  Sacrificing  for  others  in  Christ's  work 
will  be  gloriously  rewarded  in  the  salva- 
tion of  souls  (ver.  19-22). 


21.  Without  compromising  principle  we 
should  adapt  ourselves  to  all  classes  in 
.society  in  order  to  save  souls  (ver.  19-22; 
Rom.  1  :  14, 15). 

22.  The  humility  of  Paul  may  well  be 
made  a  study  and  an  example.  See  how 
he  puts  himself  on  a  level  with  his  con- 
verts, that  he  may  partake  of  their  bless- 
ings, how  he  would  put  forth  every  effort, 
so  as  not  to  be  lost.  How  does  this  con- 
trast with  the  self-confidence  of  many  at 
the  present  day  (ver.  23,  27  ;  Titus  2  :  12; 
Eph.  6  :  12). 

23.  No  one  can  begin  the  Christian  life 
or  attain  its  good  wdthout  persistent  self- 
denial,  effort,  and  conflict  (ver.  24-26; 
Matt.  16  :  24,  2.5 ;  24  :  13 ;  Luke  13 :  34 ;  Rev. 
2  :  7,  11,  17,  26,  etc.). 

24.  Renouncing  every  sin,  laying  aside 
every  w^eight,  having  the  goal  ever  in 
view,  keeping  the  eye  fully  fixed  on  Christ, 
and  an  entire  consecration  of  soul  and 
body  to  God,  are  needful  for  successfully 
running  the  Christian  race  (ver.  24,  25; 
Heb.  12  :  1,  2). 

25.  We  must  not  take  risks  in  religion, 
nor  put  forth  efforts  at  random,  since  with 
Christ's  help  we  can  plan  and  act  with 
certainty  (ver.  26  ;  15  :  58  ;  Rom.  7  :  24,  25). 

26.  The  fact  that  one  is  a  preacher,  and 
even  a  successful  one,  does  not  ensure 
salvation.  He  must  guard  against  sin  and 
exercise  personal  godliness  as  long  as  life 
lasts  (ver.  27 ;  Gal.  5  :  24 ;  Col.  3:5;  Heb. 
4:1). 

27.  The  doctrine  of  the  perseverance  of 
the  saints  is  in  harmony  with  a  conviction 
of  a  possibility  of  failure,  and  of  the  ne- 
cessity of  putting  forth  every  effort  for 
final  success.  God  gives  no  such  guar- 
antee of  salvation  as  to  warrant  spiritual 
repose.  The  influence  of  hope  and  fear 
are  alike  needful  to  the  motive  for  per- 
severing triumphantly  to  the  end  (ver.  27 ; 
Phil.  2  :  12,  13 ;  2  Peter  1  :  10). 

CHAPTER  X. 

Still  continuing  on  the  general  dis- 
cussion regarding  eating  food  otiered  to 
idols,  Paul  sliows  by  the  example  of 
ancient  Israel  the  danger  of  returning 
to  idolatry  and  kindred  vices  through 
a  lack  of  self-re.'Jtraint  (vor.  i-io)^  and 
utters  a  warning  to  Christians  (ver.  n-i3). 
He  advises  them  to  flee  idolatry,  and 
not  participate  in  idols'  feast,  for  there 


Ch.  X.] 


I.  CORIXTHIANS 


255 


10  MOREOVER,  brethren,  I  would  not 
that  5'e  should  be  ignorant,  how  that 
all  our  fathers  Avere  under  <ithe  cloud, 

2  and  all  passed  through  '  the  sea  ;  and 
were  all  baptized  unto  Moses  in  the 

3  cloud  and  in  the  sea ;  and  did  all  eat 

4  the  same  ^  spiritual  meat ;  and  did  all 


10  FOR  I  do  not  wish  you  to  be  igno- 
rant, brethren,  that  our  fathers  were 
all  under   the  cloud,  and  all  passed 

2  through  the  sea ;  and  were  all  baptized 
into  Moses  in  the  cloud  and  in  the 

3  sea ;   and  all  ate  the  same   spiritual 

4  food,  and  all  drank  the  same  spiritual 


q  See  refs.  Exod.  13  :  21,  22  ;  40  :  34.  r  See  refs.  Exod.  14  :  21,  22,  29 ;  Josh.  4  :  23. 

s  See  refs.  Exod.  16  :  4,  15,  35. 


cannot  exist  both  fellowship  with 
Christ  and  demons  (ver.  14-22)  ;  and  hav- 
ing regard  for  the  scruples  of  others  to 
abstain  from  food  which  they  know  to 
have  been  offered  to  idols  (ver.  23-30); 
aiming  as  he  did  after  God's  glory  and 
our  neighbor's  good  (ver.  31-11 : 1). 

1-13.  The  example  of  lack  of 
self-resteaint  ix  israel,  a  lesson 
and  a  warning  to  christians.  the 
baptism  in  the  cloud  and  in  the  sea. 
The  sin  and  overthrow  of  ancient 
Israel.    Temptations  must  be  avoided. 

1.  Instead  of  Moreover,  the  read- 
ing of  the  best  text  is,  For,  thus  joining 
this  verse  closely  with  the  warning  im- 
plied in  the  last  verse  of  the  preceding 
chapter.  See  note  at  the  end.  "As  it 
might  be  possible  for  me,  so  also  is  it  for 
you,  to  be  rejected  ;  for  the  history  of 
ancient  Israel  teaches  this.  It  is  need- 
ful therefore  that  we  distrust  ourselves 
and  abstain  from  fully  using  our  lib- 
erty." I  would  not  that  ye  should 
be  ignorant,  a  common  expression  of 
Paul  (12  :  1;  Rom.  1 :  13 ;  11 :  25),  generally 
introducing  something  new  and  im- 
portant, and  a  forcible  way  of  saying, 
"I  wish  you  to  know."  Notice  Paul 
says,  our  fathers,  recognizing  his 
own  descent  from  Israel.  Many  of  the 
Corinthian  brethren  were  Jews,  and 
doubtless  many  of  the  Gentile  converts 
had  been  proselytes  ;  and  all  believers 
belonged  to  spiritual  Israel  (Rom.  4 :  le). 
Notice  also  that  emphasis  is  laid  upon 
all— it  is  repeated  five  times.  All  en- 
joyed the  same  privileges,  all  were  ad- 
mitted by  a  baptism,  in  the  cloud  and 
in  the  sea,  to  the  privileges  given 
through  Moses,  and  all  were  sustained 
by  miraculous  provision.  Notice  again 
that  all  \i^ere  under  the  cloud  (Exod. 
14:19,20;  Ps.  105:39),  and  all  passed 

through    the    sea  (Exod.  14  :  22  ;  Num.  33  : 
8;  Ps.  78  :  13,  14). 

2,  The  two  privileges  selected  are 
those  which  most  nearly  correspond 
with  the  two  ordinances  of  the  Chris- 


tian church.  And  were  all  bap- 
tized unto  Moses.  More  exactly, 
They  baptized  themselves,  or  had  them- 
selves baptized  unto  Moses.  The  idea  of 
a  voluntary  agent  is  implied.  They  re- 
ceived baptism  voluntarily.  How  Paul 
conceived  of  an  immersion  of  the  an- 
cient Israelites,  appears  from  what  fol- 
lows, that  it  was  in  the  cloud  and 
in  the  sea,  not  in  either  one  as  sepa- 
rate from  the  other,  but  in  the  two 
combined.  Paul's  conception  of  the 
act  appears  also  from  the  preceding 
verse,  that  they  were  "  under  the 
cloud"  and  "passed  through  the  sea." 
(Comp.  Num.  14  :  14,  "Thy  cloud 
standeth  over  them " ;  and  Ps.  105  : 
39,  "  He  spread  a  cloud  for  a  covering." ) 
The  cloud  and  the  sea  are  both  of  the 
same  nature,  and  the  two  represent  the 
element  into  which  they  were  baptized. 
According  to  Paul's  conception  the 
water  stood  on  both  sides  of  them,  and 
the  cloud  over  them,  so  much  so  that 
they  were  in  the  cloud  and  in  the  sea, 
hidden  from  the  sight  of  the  Egyptians. 
Whether  the  cloud,  in  removing  from 
before  them  to  behind  them,  passed 
over  them  and  remained  over  them  we 
are  not  told.  Paul  merely  states  the 
facts  in  general  terms,  and  conceives 
of  a  submersion  and  an  emersion  which 
was  voluntary  on  their  part.  Unto 
Moses — into  connection  with  him  as 
their  leader  sent  by  God,  and  into  the 
privileges  of  the  Mosaic  economy.  In 
passing  through  the  sea  they  passed 
out  of  bondage  into  freedom,  from  the 
yoke  of  Pharaoh  into  the  fatherly  care 
of  God.  This  would  suggest  to  the 
Corinthians  their  own  baptism  unto 
Christ  and  its  privileges. 

3.  The  food  and  drink  to  which  Paul 
passes  are  suggestive  of  the  Loi-d's 
Supper.  And  did  all  eat  the  same 
spiritual  meat,  or  food,  meaning  the 
manna,  which  is  termed  spiritual,  be- 
cause it  was  given  supernaturally  by 
God  (Exod.  16  :  14-16)  and  is  styled  "  bread 


256 


I.  CORINTHIANS 


[Ch.  X. 


drink  the  same  's]iiritual  drink  :  for 
thev  drank  of  that  spiritual  Rock  that 
"followed  them:  and  that  Rock  was 
Christ.  But  with  many  of  them  God 
was  not  well  pleased :  for  they  » were 
overthrown  in  the  wilderness. 

Now  y  these  things  were  our  ex- 
amples, to  the  intent  we  should  not  lust 
after  evil  things,  as  » they  also  lusted. 
Neither  be  ye  idolaters,  as  were  some 
of  them;  as'it  is  written,  a  The  people 
sat  down  to  eat  and  drink,  and  rose  up 


drink :  for  they  drank  of  a  spiritual 
rock  that  followed  them,  and  the  rock 

5  was  the  Christ.  But  in  the  most  of 
them  God  had  no  f)leasure;  for  they 
were  overthrown  in  the  wilderness. 

ft  Now  these  things  came  to  pass  as  ex- 
amples to  us,  in  order  that  we  might 
not  desire  evil  things,  as   they   also 

7  desired  them.  Nor  become  ye*  idola- 
ters, as  were  some  of  them';  as  it  is 
w-ritten,  The  people  sat  down  to  eat 

8  and  drink,  and  rose  up  to  play.    Nor 


t  See  refs.  Exod.  17  :  6.        m  Ps.  105  :  41. 
y  Ver.  11;  Heb.  4  :  11. 


X  Num.  14  :  11,  12,  28-33,  35 ;  26  :  64,  65 ;  Heb.  3  :  17  ;  Jude  5. 
z  Num.  11  :  4,  33,  34.  o  Exod.  32  :  6,  17-19. 


of  heaven  "  (ps.  78 :  24),  The  manna 
liad  a  spiritual  meaning  and  purpose, 
not  merely  to  sustain  life  l)ut  to  fore- 
shadow "the  true  bread  from  heaven," 
which  Christ  declares  is  his  tlesh  which 
he  gives  for  the  life  of  the  world  (John 

6  :  32,  51). 

4.  And  did  all  drink  the  same 
spiritual  drink,  that  which  was 
given  supernaturally  by  God  on  two 
occasions,  the  one  at  Iloreb  near  the 
beginning  of  their  wanderings  in  the 
wilderness  (Exod.  n  :  6),  and  the  other  at 
Kadesh  about  thirty-eight  years  later 
(xum.  20  : 1, 11).  The  spiritual  meaning 
and  purpose,  Paul  goes  on  to  show 
( John  6  :  53-55).  For  they  drank  of  a 
spiritual  rock  that  followed 
them.  We  need  not  take  this  to  mean 
that  the  rock  literally  followed  them, 
according  to  a  Jewish  tradition,  which 
]\Ieyer  thinks  was  a  later  invention  of 
the  rabbis ;  but  that  it  was  the  rock  in 
the  stream  that  flowed  from  it,  rep- 
resented as  an  allowable  use  of  lan- 
guage. Compare  Deut.  9  :  21,  "  the 
brook  that  descended  out  of  the  mount." 

( See  also  Ps.  78  :  16;  105  :  41).        And    that 

rock,  rather ///c  rock,  was  the  Christ, 

represented  or  typified  Christ,  the  source 
of  their  material  and  spiritual  suste- 
nance and  life.  This  is  a  common  use 
of  the  verb  to  he,  for  example,  "The 
seven  good  kine  are  seven  years,"  that 
is,   they    represent    seven    years    (Gen. 

41  :  26.     See  note  on  Matt.  26  :  26).      Christ  "  the 

rock  "  was  uppermost  in  the  mind  of 
the' apostle.  Christ  the  Angel  of  the 
Covenant  went  with  them  as  tlu-ir  guide 

and    support    (Kxod.  23  :  20-23:  32   :  34;    Jo<h. 

5  :  13).  The  term  rock  is  frequently  ap- 
plied to  God  (l>eut.  32  :  4,  15,  18,  30,  31,  ii,  etc.) 
and    to    Chri.St    (Hom.  9:33.      See  note  on  Matt. 

ifi:i8).  Bengel  suggests  that  if  there 
had  been  more  than  two  ordinances  of 


the  church,  Paul  would  have  pointed, 
out  some  spiritual  resemblances  to  them. 

5.  But  notwithstanding  their  great 
privilege  and  God's  care  and  guidance, 
with  many  of  them,  rather,  ^vith  the 
most  of  them,  God  was  not  well 
pleased.  Only  two  of  them,  Caleb 
and  Joshua,  were  permitted  to  enter 
the  promised  land  (Num.  26 :  64. 65).  This 
is  evident,  for  they  were  over- 
thrown, their  bodies  xoere  slrexcn  in 
the  wilderness — a  vivid  portrayal  of 
the  Divine  judgment  upon  them ;  "  left 
to  moulder  on  the  sands  of  the  desert" 

(STA>s'LEY). 

6.  The  apostle  here  begins  a  special 
application  by  referring  to  special  sins 
of  Israel  in  the  wilderness  and  God's 
judgments  upon  them.  Now  these 
things  were  our  examples,  came 
to  pass  as  examples,  or  patterns  of  warn- 
ing, to  us,  designed  to  represent  simi- 
lar relations  and  experiences  among 
Christians.  The  five  instances  given 
are  those  which  resemble  the  sins  to 
which  the  Corinthians  were  most  liable. 
To  the  intent,  better,  in  order  that 
we  should  not  lust,  or  desire,  evil 
things  as  they  also  lusted,  or  de- 
siird.  As  a  noted  example  of  their 
lusting  may  be  mentioned  their  desire 
for  the  flesli-pots  of  Egypt,  the  food 
they  had  enjoyed  there,  and  the  giving 
of  quails  which  resulted  so  disastrously 

to   them  (Num.  11:4,  18,33,34).      Wc   should 

restrain  our  desires  especially  from 
those  things  which  may  result  in  evil 
to  us,  or  to  others. 

7.  Neither  be  ye  idolaters,  in 
connection  with  idol  feasts,  as  were 
some  of  them  in  the  worship  of  the 
golden  calf,  as  it  is  written  (Exod.  32 :  e), 
that  after  offering  burnt  offerings  and 
peace  offerings,  the  people  sat  down 
to  eat  and  drink  and  rose  up  to 


Ch.  X.] 


I.  CORINTHIANS 


257 


8  to  ^lay.  ^  Neither  let  us  commit  forni- 
cation, as  some  of  them  committed, 
and  0  fell  in  one  day  three  and  twenty 

9  thousand.  Neither'let  us  tempt  Christ, 
as  dsome  of  them  also  tempted,  and 

10  were  destroyed  of  serpents.  Neither 
murmur  j'e,  as « some  of  them  also  mur- 
mured, and  ^were   destroyed   of  sthe 

11  destroyer.  Now  all  these  things  hap- 
pened unto  them  for  ensamples :  and 


let  us  commit  fornication,  as  some  of 
them  did,   and   fell  in  one  day  three 

9  and  twenty  thousand.  Nor  "  let  us 
tempt  the  Lord,  as  some  of  them 
tempted,  and  perished  by  the  serpents. 

10  Nor  murmur  ye,  as  some  of  them  mur- 
mured, and  perished  by  the  destroyer. 

11  Now  these  things  happened  to  them 
by  way  of  example,  and  they  were 


6  6  :  18  ;  Rev.  2  :  14.  c  Num.  25  :  1-9.  d  See  refs.  Exod.  17  :  2,  7  ;  23  :  20,  21 ;  Num.  21  :  5,  6. 

e  See  refs.  Num.  14  :  2,  2T-30  ;  16  :  41-49.  /  Num.  14  :  37  ;  16  :  49.  g  Exod.  12  :  23  ;  2  Sam.  24  :  16. 


play 9  to  be  merry  with  song  and 
dances,  such  as  anciently  accompanied 
heathen  feasts. 

8.  Neither  let  us  commit  forni- 
cation as  some  of  them  did,  in 
the  licentious  worship  of  Baal-peor 
(Num.25: 1-6).  From  Num.  31  :  16  and 
Rev.  2  :  14  we  learn  that  Balaam  insti- 
gated Balak  to  the  use  of  these  tempta- 
tions against  Israel.  This  warning  was 
specially  needed  by  the  Corinthians, 
since  at  Corinth  licentious  rites  were 
blended  with  the  worship  of  Venus,  in 
whose  temple  were  a  thousand  licen- 
tious priestesses.  Paul  says  that  in 
consequence  of  this  sin  of  Israel  there 
fell  in  one  day  three  and  tAventy 
thousand,  while  Moses,  in  Num. 
25  :  9,  says  twenty-four  thousand.  The 
greater,  of  course,  includes  the  less. 
But  both  state  even  approximate  num- 
bers. The  Spirit  designed  that  they 
should  speak  after  the  manner  of  men, 
and  so  in  a  general  way  both  were  cor- 
rect. 

9.  Neither  let  us  tem^t,  or  test, 
Christ  by  our  abuse  of  Christian  lib- 
erty, as  some  of  them  tempted, 
or  put  to  the  test  his  patience  and 
avenging  power.  There  were  several 
instances  recorded  of  Israel  tempting 

God  (  Num.  14  :  22  ;  Exod.  17  :  7  ) ,  The  par- 
ticular case  referred  to  here  was  their 
discouragement  because  of  the  rough- 
ness of  the  wp^y  and  their  discon- 
tent with  having  merely  manna  to 
eat  (N'um.  21 : 6 ;  Ps.  78 :  18)  J  and  Speaking 
against  God  and  against  Moses ;  and 
they  were  destroyed  of,  by  the,  ser- 
pents, well  known  as  the  fiery  ser- 
pents of  the  Mosaic  narrative.  The 
majority  of  the  best  manuscripts  have 
Lord  instead  of  Christ.  But  Christ 
is  meant  in  either  reading  (ver.  4). 
Paul  would  especially  impress  his  Cor- 
inthian converts  with  the  fact  that  it 
was  against  Christ  that  they  were  sin- 


ning (8:12),  in  being  discontented  in 
needful  self-denial  and  restriction  of 
their  liberty.  "How  many,  forgetting 
thd  blessing  of  their  spiritual  deliver- 
ance, might  look  back  with  a  discon- 
tented longing  to  the  license  of  the 
past"  (Meyer). 

10.  Neither  murmur  ye,  com- 
plain discontentedly,  as  some  of 
them  also  murmured.  Also  should 
be  omitted,  not  being  in  the  best  text. 
The  Israelites  often  murmured  (Exod. 
16  : 2 ;  17 : 2 ;  Num.  u  :  2) ,  but  the  oue  re- 
ferred to  here  seems  to  be  that  recorded 
in  Num.  16  :  41-49,  when  they  mur- 
mured against  Moses  and  Aaron,  and 
through  them  against  God,  because  of 
the  destruction  of  Korah,  Dathan,  and 
Abiram  with  their  company.  And 
were  destroyed  of,  or  perished  by, 
the  destroyer.  The  word  rendered 
the  destroyer  is  only  found  here,  and 
means  the  pestilence  which  destroyed 
fourteen  thousand  seven  hundred  per- 
sons (Num.  16:49).  The  pcstilcnce  in 
David's  day  was  administered  by  a 
destrojdng  angel  (2  Sam.  24  :  16, 17),  and  so 
some  understand  a  destroying  angel 
here.  The  angel  in  Exod.  12  :  23  is 
called  the  destroyer.  The  application 
to  the  Corinthians  would  be  their  com- 
plaints against  Paul  and  other  teachers 
that  God  had  given  them ;  and  perhaps 
also  regarding  sickness  and  deaths 
among  them  ( u  :  so) .  It  should  be  noted 
(1)  that  in  all  the  sins  specified  in  the 
foregoing,  Paul  says,  some  of  them, 
showing  that  it  was  not  true  of  all  the 
Israelites  of  that  day.  (2)  That  he  re- 
gards all  these  sins  as  connected  with 

and  growing  out  of  lusting.  (t  omp.  James 
1  :  14,  15;  IJohu  2  :  16,  17.) 

11.  Confirmation  of  ver.  6.  Now 
all  of  these  things  happened  unto 
them  as  ensamples,  or  according 
to  the  most  approved  text,  by  way  of 
example,  as  a  typical  warning  to  pos- 


R 


258 


I.  CORINTHIANS 


[Ch.  X. 


f'they  arc  written  for  our  admonition, 
'uix)n   ^vhoul  the  ends  of   the  world 

12  are  come.  Wherefore  Jlet  him  that 
thinketh  he  standeth  take  heed  lest  he 
fall. 

13  There  hath  no  temptation  taken  you 
but  such  as  is  common  to  man :  but 
^God  is  faithful,  ^who  will  not  suffer 
you  to  be  tempted  above  that  ye  are 
able ;  but  will  with  the  temptation 
also  make  a  way  to  escape,  that  ye  may 
be  able  to  bear  it. 

14  Wherefore,  my  dearly  beloved,  "  flee 

15  from  idolatry.   I  speak  as  to  wise  men  ; 

16  "judge  ye  what  I  say.    oThe  cup  of 


written  for  our  admonition,  on  whom 

12  the  ends  of  the  as'os  are  come.  Wliere- 
fore  let  him  that  tiiinks  lie  stands,  take 

13  heed  lest  he  fall.  There  has  no  tempta- 
tion taken  you  but  such  as  belongs  to 
man ;  and  God  is  faithful,  who  will 
not  suffer  you  to  be  tempted  abf)ve 
what  ye  are  able,  but  will  with 
the  temptation  make  also  the  way 
of  escape,  that  ye  may  be  able  to  bear 
it. 

14  Wherefore,    my  beloved,  flee  from 

15  idolatry.    I  am  speaking  as   to   wise 

16  men  ;  judge  ye  what  I  say.  The  cup  of 


ft  9  :  10 ;  Rom.  15  :  4.  i  Heb.  10  :  25,  37  ;  1  Peter  4  :  7  ;  1  John  2  :  18. 

J  Matt.  26  :  33,  34,  40,  41,  69-75 ;  Rom.  11  :  20.  k  See  refs.  Deut.  7  :  9. 

I  Luke  22  :  32  ;  2  Cor.  12:  8-10  ;  2  Peter  2:9.      *m  Ver.  7  ;  2  Cor.  6  :  17  ;  1  John  5  :  21.        n  1  Thess.  5  :  21. 

0  Matt.  26  :  26-28. 


terity.  "Paul  regards  the  types  as 
actual  prophecies,  real  images  of  sub- 
sequent occurrences,  just  as  in  the  first 
germ  or  leaf-formation  of  a  tree  the 
future  blossom  is  represented  and 
shadowed  forth.  .  .  History  is  to  be  a 
living  mirror  for  the  present.  They 
were  vnrittenfor  our  admonition  "  (Ols- 
hausen).  On  whom  the  ends  of 
the  world,  or  ages,  are  come.  The 
plural  ends  is  used,  pointing  to  the  suc- 
cessive epochs  in  these  latter  days  be- 
fore the  coming  of  our  Lord.  The 
present  gospel  dispensation  is  the  last 
time  in  reference  to  the  old  dispensa- 
tion (1  John  2  :  18  ;  Heb.  9  :  26).     The  apOStlcS 

did  not  know  the  time  of  our  Lord's 
coming,  but  were  longing  for  it  (Acts 

1:7;  1  Peter  4  :  7;  2  Peter  3  :  8,9). 

12.  The  apostle  utters  a  word  of  cau- 
tion. Wherefore,  in  view  of  these 
admonitions  of  history,  let  him  that 
thinketh  that  he  standeth,  as  one 

of  God's  people,  take  heed  lest  he 
fall,  as  did  these  ancient  Israelites, 
The  Corinthians  needed  to  be  warned 
against  self-confidence  (3 :  is,  21 ;  4  : 8,  is). 
They  must  exercise  watchfulness  and 
fidelity. 

13.  Paul  would  not  cause  any  to  de- 
spair, and  so  adds  a  three-fold  encour- 
agement to  all  who  would  exerci.se 
watchfulness.  (1)  Your  temptations 
are  not  so  great  and  peculiar  as  to  be 
outside  of  human  experience.  They 
are  such  as  are  common  to  man, 
they  are  human,  such  as  l)elong  to  men. 
(2)  A7id  God  is  faithful,  his  fidelity 
to  you  and  his  promises  (1  Thess.  5  :  24; 
John  10  :  28, 29)  and  tic  ivi/l  uot  permit  you 
to  he  tempted  beyond  that  ye  may  be. 


are,  able  to  bear.  His  faithfulness 
implied  in  your  calling  secures  your 
safety.  (3)  But  will  Avith  the 
temptation    also    make    a  way, 

rather,  the  icay,  to  escape,  suited  to 
each  temptation  by  which  he  permits 
your  faith  to  be  tried.  "Were  it  not 
that  God  gave  the  escape  along  with  the 
temptation,  the  latter  would  be  too 
heavy  for  you,  you  would  not  be  able 
to  bear  up  under  it,  but  would  be 
crushed  altogether.  But  this  is  not  his 
loill^'  (Meyer). 

14-22,  Keep  away  from  idola- 
try, AND  participate  NOT  AT  IDOL 
FEASTS. 

14.  Wherefore,  in  view  of  your  ex- 
posure to  temptation,  and  your  danger 
of  falling  into  sin,  and  God's  faithful- 
ness in  succoring  those  who  are  watch- 
ful and  trustful  in  him,  my  dearly 
beloved  (omit  dearly),  flee  from 
idolatry.  The  expression  is  a  strong 
one:  get  out  of  the  way  of  idolatry, 
avoid  all  that  may  lead  to  it, /or  this 
very  reason,  your  own  safety.  This  the 
apostle  enforces  in  the  next  eight  ver.ses. 
Thus  he  returns  to  the  direct  discussion 
of  eating  things  offered  to  idols,  and  of 
idols'  feasts,  from  which  he  digressed  at 
the  beginning  of  chap.  9. 

15.  Paul  appeals  to  their  own  sense 
of  consistency  and  right.  I  speak  as 
to  wise  men,  men  of  insight,  intelli- 

fence,  able  to  discern  the  force  of  what 
say  (1:5:8:1).  Judgc  yc,  be  ye 
judges,  of  what  I  am  about  to  say  (ver. 
16-22).  He  confidently  leaves  it  to  their 
own  enlightened  judgment  to  decide. 

16.  He  first  argues  from  the  Lord's 
Supper.     The  cup  of  blessing  was 


Ch.  X.] 


I.  CORINTHIANS 


259 


blessing  which  we  bless,  is  it  not  the 
p communion  of  the  blood  of  Christ? 
•Jthe  bread  which  we  break,  is  it  not 
the  communion  of  tlie  body  of  Christ? 

17  For  ^  we  being  many  are  one  bread,  and 
one  body :    for   we   are  all  partakers 

18  of  that  one  bread.  Behold  ^  Israel 
after  the  flesh :  '  are  not  they  which 
eat  of  the  sacrifices  partakers  of  the 


blessing  wliich  we  bless,  is  it  not  a 
partaking  of  the  blood  of  Christ  ?  Tlie 
loaf  which  we  break,  is  it  not  a  par- 

17  taking  of  the  body  of  Christ?  Because 
we,  the  many,  are  one  loaf,  one  body  ; 

18  for  we  all  share  in  the  one  loaf.  Be- 
hold Israel  according  to  the  flesh. 
Are  not  thev  who  eat  of  the  sacrifices 


p  John  6  :  53-58  ;  1  John  1  :  3,  7.        3  11  :  23,  24  ;  Acts  2  :  42,  46.        r  12  :  12,  13  ;  Rom.  12  :  5. 
s  Rom.  4  :  1  ;  9  :  3,  5.  «  See  refs.  9  :  13. 


the  name  given  to  the  cup  at  the  pass- 
over,  over  which  thanks  were  given. 
In  connection  with  the  Lord's  Supper 
it  Avas  that  over  which  they  blessed  God 
for  his  goodness  in  redemption.  In  re- 
gard to  the  two  words,  blessing  God  and 
giving  thanks,  used  at  the  celebration  of 
the  Supper,  see  note  on  Matt.  26  :  26,  27. 
Which  Ave  bless,  we  all  uniting  in 
thanksgiving  and  prayer  in  setting  it 
apart  for  its  solemn  and  religious  use, 
as  commanded  by  Christ  (ii :  25).  Is  it 
not  the  communion^  the  partaking 
or  participation,  of  the  blood  of 
Christ  ?  On  the  word  communion,  see 
note  on  1  :  9.  Paul  speaks  elsewhere 
of  the  participation  or  fellowship  in  the 
ministering  to  the  saints  (2  Cor.  8:4);  of 
the  Spirit  (2Cor.  i3:u);  of  the  gospel 
(Phil.  1 : 5) ;  of  suffering  (Phii.  3 :  10),  The 
participation  here  referred  to  cannot  be 
literally  of  the  suljstanee  of  Christ's 
body  and  blood,  for,  besides  other  rea- 
sons, his  body  was  not  yet  broken  nor 
his  blood  shed,  when  the  Supper  was 
instituted.  It  must  therefore  refer  to  a 
spiritual  participation  of  Christ's  body 
and  blood  and  of  the  benefits  of  his 
death.  The  bread  and  cup  symbolically 
represented  Christ's  body  and  blood, 
and  in  receiving  and  partaking  of  them 
they  signified  that  they  accepted  of 
Christ  and  his  atonement  by  faith. 
Thus  through  the  ordinance  they  by 
faith  received  and  became  partakers  of 
the  results  of  his  sacrificial  death. 
Hence  many  prefer  to  style  this  ordi- 
nance the  Communion,  thus  bringing 
to  view  the  spiritual  participation  and 
fellowship  of  the  believer  with  Christ. 

( See  John  6  :  51-54  and  notes. )        The      bread 

which  we  break,  connected  with  the 
formal  setting  it  apart  by  prayer  in 
which  all  could  join  mentally,  orally, 
or  responded  to  by  Amen  (U:i6),  in 
accordance  with  the  example  set  by 
Christ  (Matt.  26:26).  Tlic  bread  there- 
fore should  not  be  broken  before  it  is 


put  on  the  table,  nor  the  loaf  passed 
around  for  the  communicants  to  break 
ott"  each  a  share. 

17.  This  verse  is  confirmatory  of  the 
preceding  verse.  This  may  be  trans- 
slated.  For  we,  the  many  are  one 
bread,  or  loaf,  by  assimilation  of  the 
bread  partaken,  one  body  spiritually 
of  Christ,  of  which  the  bread  is  the 
symbol.  The  one  loaf  enters  our  bodies 
and  l)ecomes  a  part  of  each  of  us,  so 
symbolically  and  spiritually  we  be- 
come parts  and  members  of  the  one 
body  of  Christ.  Or  with  much  the 
same  meaning  we  may  translate,  Since 
the  bread  is  one,  which  enters  and  be- 
comes a  part  of  us,  loe  the  many  are 
one  body  spiritually ;  for  we  are, 
unitedly  and  jointly,  all  partakers 
of  that  one  bread,  or  of  the  one 
loaf — we  by  faith  all  share  in  what  it 
represents,    with    Christ    and    in    his 

atoning  work.       (Comp.  12   :  12;    John  6  :  35- 

58.)  In  the  Lord's  Supper  our  com- 
munion and  fellowship  are  with  Christ ; 
it  is,  however,  a  united  service  in  which 
the  many  join,  and  through  Christ  they 
indirectly  fellowship  one  another.  We 
have  fellowship  with  one  another  so  far 
as  we  have  felh)wship  with  him.  ( comp. 
12:12;  Eph.  4:4.)  The  bearing  of  this  on 
partaking  at  idol  feasts  is  brought  out 
in  ver.  21. 

18.  Another  argument  the  apostle  de- 
rives from  the  Jewish  sacrifices.  In 
thus  passing  from  the  Lord's  Supper  to 
the  Jewish  altar,  he  descends  from  the 
higher  to  the  lower,  from  the  supe- 
rior and  more  spiritual  to  the  inferior 
and  the  carnal,  (comp.  Gai.  4  :  3,  8,  9.) 
Thus  he  gets  nearer  to  the  base  heathen 
sacrifices  and  feasts.  He  appeals  to 
something  familiar  to  his  Jewish  and 
proselyte  readers.  Behold  Israel 
after'  the  flesh,  literal  Israel  in 
distinction  from  the  spiritual   "  Israel 

of  God  "   (Gal.  6:  16;  Rom.  9  :6),      Are  nOt 

they  which,  t/;Ao,  eat  of  the  sacri- 


260 


I.  CORINTHIANS 


[Ch.  X. 


19  altar?  What  say  I  then?  "That  the 
idol  is  any  thing,  or  that  which  is 
offered    in    sacritice   to    idols   is   any 

20  thing  ?  But  /  say  that  the  things  wliieh 
the  Gentiles  ^sacrifice,  tliey  sacrifice 
to  devils,  and  not  to  God :  and  I  would 
not  that  ye  should  have    fellowship 

21  with  devils.  ^Ye  cannot  drink  the 
cup  of  the  Lord,  and  J  the  cup  of 
devils  :  ye  cannot  be  partakers  of  the 
Lord's  table,  and  of  the  table  of  devils. 


19  partakers  of  the  altar  ?  What  then  do 
I  say  ?  That  what  is  offered  to  idols  is 
anything,  or  that  an  idol  is  anything? 

20  Nay ;  but  that  what  they  sacrifice, 
they  sacrifice  to  demons,  and  not  to 
God  ;  and  I  do  not  wish  you  to  become 

21  partakers  with  the  demons.  Ye  can 
not  drink  the  cup  of  the  Lord,  and  the 
cup  of  demons ;  ye  can  not  share  in 
the  table  of  the  Lord,  and  the  table  of 


u  8  :  4.        V  See  refs.  Lev.  17  :  7.        xl  Kings  18  :  21 ;  Matt.  6  :  24  :  2  Cor.  6  :  15-17.         y  Deut.  32  :  38. 


fices,  those  parts  not  consumed  (Lev.  3 : 

3-5;  7  :  15-18  ;  8  :  31  ;  Deut.  12  :  18),  partak- 
ers of  the  altar,  at  Jerusalem,  on 
which  the  sacrifices  are  oflfered,  the 
altar  having  a  part  and  they  a  part. 
Are  they  not  sharers  in  the  Jewish 
worship?  The  word  rendered  par- 
takers is  not  the  same  word  as  that 
translated  comiiuinion  in  ver.  16  and 
17,  but  a  kindred  word  meaning  sub- 
stantially the  same.  It  means  an  asso- 
ciate, a  partaker,  or  a  sharer,  and  it  is 
implied  that  the  altar  and  the  par- 
takers (the  priests  and  worshipers), 
share  together  the  victim,  in  connec- 
tion with  a  religious  service,  (see  note 
on  9  :  13.)  Tlic  Conclusion  would  be 
that  those  who  partake  of  heathen 
feasts  share  in  heathen  worvship.  But 
tliis  may  seem  to  be  inconsistent  with 
what  he  had  said  in  8:4,  that  heathen 
divinities  had  no  real  existence.  So 
he  touches  the  point  again  in  the  next 
verse. 

19.  What  say  I  then?  The  two 
clauses  that  follow  should  be  transposed 
thus  :  Do  J  say,  That — a  thing — which 
is  ofTered  in  sacrifice  to  idols  is 
anything,  as  the  heathen  suppose,  a 
genuine  offering  to  a  god?  Or  that 
an  idol  is  anything,  has  any  such 
real  existence  as  the  heathen  suppose  ? 
A  decided  negative  answer  must  be 
given. 

20.  But  T  say,  better.  Nay,  I  say 
not  tliis,  I  hold  still  as  I  affirmed  in 
8  :  4,  that  an  idol  lias  no  real  existence, 
hut  for  all  that,  idol  and  idol  worship 
represent  the  kingdom  of  evil  and  the 
evil  spirits  that  maintain  it.  I  say 
then,  that  the  things  Avhich  the 
Gentiles  sacrifice,  to  use  the  lan- 
guage of  Moses  (Deut.  32 :  17),  they 
sacrifice  to  devils,  demons,  evil 
spirits,  and  not  to  God  (Septuagint: 
the  Hebrew  reads,  to  demons,  which  are 
no  gods).    Their  gods  are  not  realities, 


!  but  they  are  regarded  as  such  by  their 
worshipers.  The  powers  of  darkness 
are  their  governing  principle ;  and 
their  worship,  both  in  its  conception  of 
their  gods  and  in  their  sacrifices,  par- 
takes of  the  nature  of  evil  spirits  (ps. 
106 :  37).  So  that  in  these  sacrifices  they 
are  really  partakers  of,  and  sharers 
with,  the  powers  of  darkness.  Paul 
could  then  well  add  to  his  Corinthian 
brethren,  and  I  would  not,  /  do 
notunsh,  that  ye  should  have  fel- 
lowship, or  become  partakers  tn'ih 
demons,  who  are  represented  in  heathen 
worship.  The  word  translated  fellow- 
ship is  the  same  as  that  in  ver.  18, 
W'hich  see.  On  the  real  existence  of 
demons,  see  note  on  Matt.  4  :  24.  To 
sum  up  thus  far :  As  partaking  of  the 
Lord's  Supper  is  an  act  of  Christian 
service  implying  a  union  of  believers 
with  Christ,  and  a  partaking  of  the 
Jewish  sacrifice  is  an  act  of  Jewish 
service,  implying  a  participation  in  the 
worship  of  Jehovah,  so  partaking  of  an 
idol  feast  is  an  act  of  heathen  service, 
implying  participation  in  the  worship 
of  the  kingdom  of  darkness. 

21.  In  this  verse  we  have  both  the 
ground  of  the  wish  he  had  just  ex- 
pressed, and  a  forcible  conclusion  of 
his  argument  thus  far.  Such  a  com- 
bining of  opposite  elements  in  religious 
service  is  incompatible,  morally  im- 
possible, and  hence  inadmissible.  Ye 
cannot  drink  the  cup  of  the 
Lord,  spiritually  participating,  and 
the  cup  of  demons, ihe  lil)ation  which 
was  poured  forth  in  honor  of  a  false 
god  at  the  lieginning  of  a  feast,  or  of  a 
sacrifice.  It  was  indeed  a  cup  and  a 
table  of  demons,  being  connected  with 
w^orship  to  something  besides  Jehovah, 
and  the  exercise  of  homage  to  the 
powers  of  darkness.  It  obviously 
would  unfit  them  for  participating  in 
the  service  and  fellowship  of  Christ. 


Ch.  X.] 


I.  COEINTHIANS 


261 


22  Do  we  ^  provoke  the  Lord  to  jealousy  ? 
»  Are  we  stronger  than  he  ? 

23  t»All  things  are  lawful  for  me,  but 
all  things  are  not  expedient :  all  things 
are  lawful  for  me,  but  all  things  edify 

24  not.    «Let  no  man  seek  his  own,  but 

25  every  man  another's  ^l'ea?/^.  ^ -whatso- 
ever is  sold  in  the  shambles,  that  eat, 
asking    no  question  efor  conscience' 

26  sake :  for  fthe  earth  is  the  Lord's,  and 

27  the  fulness  thereof,    g  If  any  of  them 


22  demons.  Or  do  we  provoke  the 
Lord  to  jealousy?  Are  we  stronger 
tnan  he  ? 

23  All  things  are  lawful,  but  not  all 
things  are  profitable ;  all  things  are 
lawful,  but  not  all  things  build    up. 

24  Let    no    one    seek    his   own,   but  his 

25  neighbor's  good.  Whatever  is  sold  in 
the  market  eat,  asking  no  question  be- 

26  cause  of  conscience ;  for  the  earth  is 
the  Lord's,  and  the  fullness  thereof. 


z  Exod.  20  :  5 ;  Deut.  32  :  21.  a  Job  9  :  4  ;  Ezek.  22  :  14.  6  See  refs.  6  :  12. 

c  Ver.  33 ;  9  :  19-23 ;  13  :  5  ;  Rom.  15  :  1,  2  ;  Phil.  2:4.  d\  Tim.  4:4.  e  Ver.  27-29  ;  8  :  7. 

/  See  refs.  Ps.  24  :  1 ;  1  Tim.  6  :  17.  g  5  :  9-11 ;  Luke  5  :  29,  30  ;  19  :  7. 


( comp.  2  Cor.  6 :  14-16.)  To  the  Same  eflfect 
our  Lord  said,  ' '  Ye  cannot  serve  God 
and  mammon  "  (Matt.  6 :  24). 

22.  Do  we  provoke,  etc.,  rather, 
Or,  by  uniting  these  two  discordant 
elements,  are  ive  provoking,  the  Lord 
to  jealousy?  is  this  the  meaning  of 
our  conduct,  do  we  wi.sh  to  arouse  his 
anger?  As  was  the  case  of  Israel 
(Deut.  32  :  21,  where  the  phrase  "pro- 
voke to  jealousy"  is  found  (Ps. 95:8; 
Heb.  3:16)).     Jehovali  is  a  jealous  God 

(Exod.  20  :  4;  34  :  14),     "  who    will    not   givC 

his  glory  to  another,  nor  his  praise  to 
graven  images"  (isa.  42:8).  Are  we 
stronger  than  he  ?  so  that  we  can 
challenge  his  anger  and  resist  his 
wrath.  The  very  thought  of  this  is 
absurd.  It  appears  from  8 :  10,  and  the 
last  few  verses,  that  it  is  eating  of  the 
sacriiicial  feasts  in  idol  temples  which 
Paul  here  condemns,  and  to  which  he 
could  fittingly  apply  the  expressions 
"cup  of  demons"  and  "table  of  de- 
mons." As  to  the  meat  taken  away  or 
sold,  thus  disassociated  from  idol  wor- 
ship, it  was  to  him  a  matter  of  indifier- 

ence  (ver.  25;  8  :  7,8). 

23-11  :  1.     Consideration    for 

OTHERS  our  rule  OF  ACTION.  SEEK- 
ING God's  glory  and  the  good  of 

OTHERS  OUR  AIM. 

23.  Paul  turns  abruptly  to  such  eat- 
ing of  food  offered  to  idols  as  was  in- 
different. He  recurs  to  language  which 
he  had  used  in  6  :  12  in  a  different  con- 
nection. All  things  are  lawful. 
Omit  for  me,  according  to  the  best 
text.  He  used  this  in  regard  to  Chris- 
tian liberty,  and  it  seems  to  have  been 
quoted  against  him.  At  least  he  ex- 
plains and  limits  its  application  in 
what  follows.  In  things  not  in  them- 
selves sinful,  Paul  could  say.  All  things 
are  lawful:   but  the  first  modification 


is,  but  all  things  are  not  expedi- 
ent, or  yqX\iqy,  profitable,  the  same  as  in 
6  :  12  (note  on  which  see).  The  second 
modification  is,  but  all  things  edify 

not,  do  not  build  up  (8 : 1),  in  Christian 
character.  Then  they  may  rather  in- 
jure. 

24.  Paul  lays  down  a  principle  in- 
volved in  8  :  13,  in  form  of  a  precept. 
According  to  the  highest  critical  au- 
thorities it  should  read.  Let  no  one  seek 
his  own,  but  his  neighbor's  good,  in  these 
matters  (Rom.  15  :  2,  3).  In  using  the  law 
of  liberty  be  not  selfish,  but  unselfishly 
exercise  the  law  of  love  (Phii.  2:4).  "It 
will  thus  happen  in  our  case,  as  in  that 
of  the  apostle,  that  what  may  be  quite 
wrong  under  one  set  of  circumstances 
may  be  quite  right  in  another,  as  in 
Gal.  2  :  3  and  Acts  16  :  1 "  (J.  J.  Lias). 

25.  Having  given  the  restrictive 
precept  in  the  preceding  verse,  the 
apostle  gives  a  first  permission  in  the 
use  of  one's  liberty.  Whatsoever  is 
sold  in  the  shambles — the  pro- 
vision market — that  eat,  asking  no 
question  for  conscience'  sake, 
not  anxiously  inquiring  either  in  buy- 
ing or  eating,  whether  it  had  been  left 
over  from  heathen  sacrifices,  because  of 
conscience,  that  no  religious  scruple 
might  be  excited  and  your  conscience 
offended.  It  is  implied  that  the  apostle 
regarded  conscientious  scruples  un- 
necessary in  this  case.  The  reference  is 
to  the  conscience  of  the  indimlual  buy- 
ing and  eating. 

26.  As  a  reason  for  the  above  per- 
mission he  quotes  Ps.  24  :  1,  For  the 
earth  is  the  Lord's,  and  the  ful- 
ness thereof.  The  earth  and  all  that 
fills  it  is  the  Lord's,  and  for  our  use, 
especially  for  God's  people.  "For 
every  creature  of  God  is  good,  and 
nothing  to  be  refused,  if  it  be  received 


262 


I.  CORINTHIANS 


[Ch.  X. 


that  believe  not  bid  you  to  a  feast,  and 
ye  be  disposed  to  go  ;  ^  whatsoever  is  set 
before  you,  eat,  asking  no    question 

28  for  conscience'  sake.  But  if  any  man 
say  unto  you.  This  is  offered  in  sacri- 
fice unto  idols,  eat  not,  '  for  his  sake 
that  showed  it,  and  for  conscience' 
sake  :  for  ^  the  earth  is  the  Lord's,  and 

29  the  fulness  thereof :  conscience,  I  say, 
not  thine  own,  but  of  the  other:  for 
1  why  is  my  liberty  judged  of  another 

30  man's  conscience?  For  if  I  by  grace 
be  a  partaker,  why  am  I  evil  spJoken  of 
for  that  ™  for  which  I  give  thanks? 

31  °  Whether  therefore  ye  eat,  or  drink, 
or  whatsoever  ye  do,*  do  all   to   the 


27  If  one  of  the  unbelieving  invites  you 
to  a  feast,  and  ye  choose  to  go,  wnat- 
ever  is  set  before  you  eat,  asking  no 

28  question  because  of  conscience.  But 
if  any  one  say  to  you,  This  has  been 
offered  in  sacrifice',  eat  it  not,  for  his 
sake  that  showed  it,  and  because  of 

29  conscience.  Conscience,  I  say,  not 
thine  own,  but  that  of  the  other ;  for 
why  is  my    freedom    condemned  by 

30  another  conscience?  If  I  partake  with 
thanks,  Avhy  am  I  evil  spoken  of,  for 

31  that  for  which  I  give  thanks  ?  Whether 
therefore  ye  eat  or  drink,  or  whatever 

32  ye  do,  do  all  to  the  glory  of  God.    Give 


A  Luke  10  :  7. 


i  8  :  10-13. 


k  Ver.  26  ;  Deut.  10  :  14.        I  Rom.  14  :  16.       m  Rom.  14  :  6  ;  1  Tim.  4  :  3,  4. 
n  Rom.  12  :  1 ;  Col.  3  :  17,  23  ;  1  Peter  4  :  11. 


with  thanksgiving  "  (i  Tim.  4:4).  How 
such  things  were  defiled  in  actual 
heathen  sacrificial  worship  is  shown  in 
ver.  19,  20.  But  this  defilement  does 
not  remain,  when  the  meat  is  taken 
away  from  the  sacrifices,  and  from  the 
actual  associations  of  heathen  worship. 
'Z7.  The  apostle  gives  a  second  per- 
mission in  the  use  of  one's  liberty.  If 
an  unbeliever  bid  you  to  a  feast,  in 
a  private  house.  Not  a  sacrificial  feast, 
for  that  is  forbidden  ( ver.  20-22 ) ,  And  ye 
be  disposed,  better,  And  ye  choose, 
to  go ;  whatsoever  is  set  before 
you,  eat,  asking  no  question,  etc. 
As  in  the  preceding  verse.  You  need 
feel  no  con.scientious  scruples,  nor 
trouble  yourselves  about  a  matter  which 
is  perfectly  indifferent,  so  far  as  you 
and  your  conscience  are  concerned. 

28.  Just  here  Paul  places  a  limit  to 
one's  lil)erty  on  account  of  another. 
But  if  any  man  say  unto  you,  be 
he  a  believer  or  unbeliever,  one  of  the 
guests  or  even  the  host  himself.  This 
is,  rather,  has  been  sacHjicerJ  to  an  idol, 
eat  not  for  his  sake  that  shewed 
it — for  his  good,  since,  if  he  is  a  be- 
liever he  may  have  scruples  of  con- 
science, or  if  an  unbeliever  he  might 
infer  tliat  you  approved  of  idol-wor- 
sliip;  and  for  conscience'  sake, 
since  the  question  of  idolatrous  worship 
is  now  introduced,  and  your  act  might 
be  wrongly  interpreted,  and  tlius  be 
hurtful  to  others.  Wliosc  co)i.'<c fence  is 
told  us  in  the  next  verse.  The  next 
sentence,  the  repetition  of  the  quota- 
tion in  ver.  2G,  is  not  found  in  the  old- 
est and  liest  manuscripts,  and  sliould 
be  omitted. 

29.  Conscience,    I    say,    not 


thine  own,  since  you  have  no  scruples 
about  it,  and  can  eat  with  thanksgiving 
to  God  (ver.  26),  but  of  the  other, 
who  may  have  scruples,  and  who 
might  be  led  to  violate  his  own  con- 
science. You  are  to  act  according  to 
the  principle  laid  down  in  8  :  7-13. 
For  why  is  my  liberty  judged  of, 
better,  by,  another  man's  con- 
science ?  Why  is  my  moral  liberty 
in  regard  to  such  things,  indifferent  in 
themselves,  condemned  by  another 
man's  conscience?  My  only  reason  in 
refraining  from  eating  is  to  spare  his 
conscience  from  injury,  not  because 
there  is  any  danger  to  my  own.  The 
question  implied  its  own  answer,  and 
is  equivalent  to  a  positive  afiirmation, 
That  his  liberty  should  not  be  con- 
demned by  another's  conscience — in 
this  case,  weak  and  unenlightened. 

30.  For  if  I  by  grace  be  a  par- 
taker, rather.  If  I  partake  with 
thanksgiving  (ver.  26),  being  in  a  state  of 
right  feeling,  why  am  I  evil  spoken 
of  for  that  for  which  I  give 
thanks?  as  if  I  were  acting  inconsist- 
ently and  contrary  to  my  own  eon- 
science  (Rom.  14 : 6;  1  Tim.  4:3).  "  Thanks- 
giving sanctifies  all  food  ;  it  denies  the 
authority  of  idols  and  asserts  God's  " 
(Benge'l). 

31.  Paul  comes  to  the  general  con- 
clusion of  this  discussion,  and  gives 
some  general  rules  for  guidance.  The 
first  has  reference  to  God.  M  hether 
therefore  ye  eat,  or  drink,  in 
general,  or  whatsoever  ye  do 
(wliether  eating,  drinking^  or  acting), 
do  all  to  the  glory  of  God.  Let 
this  be  your  highest  aim.  Do  nothing 
to  dishonor  God,  but  all  to  honor  him. 


Ch.  X.] 


I.  COEINTHIANS 


263 


32  glory  of  God.  oGive  none  offence, 
neither  to  the  Jews,  nor  to  the  Gentiles, 

33  nor  to  p  the  church  of  God  :  even  as  I 
please  all  men  in  all  things,  i  not  seek- 
ing mine  own  profit,  but  the  profit 
of   many,   that   they  may   be    saved. 

11  Be  ^  ye  followers  of  me,  even  as  I  also 
a?/i  of  Christ. 


no  occasion  of  stumbling,  either  to 
Jews  or  Greeks,  or  to  the  church  of- 
33  God  ;  as  I  also  please  all  in  all  things, 
not  seeking  my  own  profit,  but  that  of 
the  many,  that  they  may  be  saved. 

11  Become  imitators  of  me,  even  as  I  also 
am  of  Christ. 


o  8  :  13  ;  Rom.  U  :  13 ;  Phil.  1  :  10  ;  2  :  15.  jj  11  :  22  ;  Acts  20  :  28. 

r  4  :  16 ;  Eph.  5  :  1. 


q  Ver.  24  ;  2  Cor.  12  :  19. 


This  applies  to  many  things  at  the 
present  day,  and  especially  to  the  use 
of  intoxicating  liquors.  The  practice 
of  drinking  is  dishonoring  God ;  the 
abstaining  from  it  tends  to  his  glory. 

32.  The  second  rule  or  principle  has 
reference  to  our  fellow-men.  Give 
none  offence,  better,  Qive  no  occa- 
sion of  stumbling  (8:9,  is) ^  either  to 
Jeivs  or  Greeks,  those  outside  the 
church,  or,  to  the  church  of  God — 
the  brethren.  This  presents  the  three 
classes  of  men,  the  all  men  of  the  next 
clause,  with  whom  they  would  come  in 
contact.  Let  not  your  acts  be  a  temp- 
tation to  others,  and  lead  others  into 
sin. 

33.  This  last  rule  he  enforces  by  his 
own  practice.  Even  as  I,  also, 
please  all  men  in  all  things, 
striving  to  be  at  their  service,  and  be- 
coming all  things  to  all  in  matters  that 
are  indiflferent  (9:22),  not  seeking 
my  own  profit,  advantage  in  any  I 
way,  but,  in  contrast  with  my  own, 
the  true  and  highest  j:)ro^/  of  the  many, 
that  they  may  be  saved.  Their 
salvation  was  his  great  aim.  In  mat- 
ters indiflferent  it  was  the  standard  of 
his  expediency  (9  :  i9 ;  Rom.  i5  : 2). 

11 :  1.  Paul  concludes  with  the  ex- 
hortation, Be  ye  followers  of  me — 
Become  imitators  of  me,  in  denying 
Yourselves  and  foregoing  your  rights 
for  others'  good — even  as  I  also  am 
of  Christ,  who  is  our  highest  ex- 
ample in  this  respect  (PhU.  2:4-8;  Eph.  5  : 
2  :  Rom.  15  :  8  ;  Matt.  20  :  28) .     TllUS  he  rCtumS 

to  his  own  example  as  in  9  :  1-22,  and 
to  that  of  Christ  as  in  8  :  11. 

Practical  Remarks. 

1.  The  symbolic  or  figurative  baptism  of 
Israel  in  the  cloud  and  in  the  sea,  gives 
no  sanction  to  sprinkling,  {xjuring,  or  the 
application  of  water  to  the  recipient. 
They  were  baptized  in  not  by  the  sea  and 
the  cloud  (ver.  1, 2  ;  Mark  1:5;  Acts  8  :  38). 


2.  Baptism  on  the  part  of  the  candidate 
is  an  intelligent  act,  implying  the  giving 
up  of  the  old  life,  the  entering  on  a  new 
life,  and  the  accepting  of  Christ  as  our 
Leader,  Saviour,  and  Lord  (ver.  1,  2; 
Rom.  6  :  4,  5). 

3.  In  the  Lord's  Supper  we  partake  of 
the  spiritual  food  and  drink,  not  of  the 
literal  tody  and  blood  of  Christ  (ver.  3,  4 ; 
11  :  23-26). 

4.  In  our  journey  through  life  we  need, 
like  the  Israelites,  constant  supplies  for 
our  spiritual  necessities  (ver.  3,  4 ;  John 
15  :  5). 

5.  The  manna  and  the  rock  with  its 
flowing  stream  strikingly  represents  the 
fullness  of  Christ  and  the  abundance  of 
his  grace  for  his  people  (ver.  3 ;  2  Cor.  12  : 
9;  Heb.  4  :  16). 

6.  A  public  profession  and  availing 
ourselves  of  external  ordinances  and 
privileges  will  not  alone  save  us  (ver.  5, 
6  ;  Isa.  29  :  13,  14). 

7.  The  sins  and  falls  of  ancient  Israel 
stand  as  perpetual  warnings  to  God's  peo- 
ple in  all  ages  (ver.  6-10;  Heb.  4  :  1,  6- 
11). 

8.  The  history  of  ancient  Israel  warns 
us  against  conformity  to  the  world,  and 
trying  Christ  by  presumptuous  sins  (ver. 
6-10;  Rom.  2  :  4;  12  :  2). 

9.  The  backslidings  of  Israel  show  the 
deep  depravity  of  the  human  heart  (ver. 
7-10 ;  Jer.  8:5;  Rom.  7  :  7-11,  24). 

10.  The  gospel  dispensation  is  God's 
last  will  and  call  to  men  (ver.  11 ;  Rev. 
22  :  10,  11;  Acts  2: 17). 

11.  Confidence  in  our  own  security  may 
be  over-confidence,  and  an  evidence  of 
danger  (ver.  12;  Rom.  11  :  20;  Phil.  2: 
12). 

12.  Christians  in  the  times  of  their 
highest  spiritual  enjoyments  should  ex- 
ercise special  watchfulness,  since  they 
are  most  likely  to  be  off  their  guard  and 


264 


I.  CORINTHIANS 


[Ch.  XI. 


exposed  to  temptation  to  self-confidence 
(ver.  12,  13;  2  Cor.  12  :  7). 

13.  They  who  put  their  trast  in  God 
need  not  fear  temptation  (ver.  13 ;  2  Peter 
2:9). 

14.  Though  God  is  faithful  to  us,  we 
must  strive  to  be  faithful  to  him,  in  flee- 
ing from  sin  and  not  exposing  ourselves 
to  temptation  (ver.  li ;  1  John  5  :  21 ; 
Matt.  6  :  13). 

15.  The  claims,  principles,  and  precepts 
of  the  gospel  are  most  reasonable  (ver. 
15 ;  Rom.  12  :  1 ;  1  Peter  3  :  15 ;  Isa.  1 :  18). 

16.  The  Lord's  Supper  is  not  a  sacrifice, 
but  a  memorial  of  Christ's  death.  It  in- 
volves a  communion,  a  participation,  and 
fellowship  with  Christ  in  the  benefits 
symbolized  by  his  broken  body  and  shed 
blood  (ver.  16 ;  11 :  25,  26 ;  Matt.  26  :  27). 

17.  In  the  Lord's  Supper  there  is  an  idea 
of  believers  jointly  fellowshiping  Christ. 
So  they  are  a  unity  in  him  (ver.  16  :  17 ; 
Eph.  4  :  4-6). 

18.  The  Lord's  Supper  is  a  church  or- 
dinance. Not  for  the  single  individual, 
but  for  the  assembled  brotherhood  (ver. 
17;  11  :20,  33). 

19.  That  which  is  pure  in  itself  may  be 
rendered  impure  by  association  and  cir- 
cumstances (ver.  19 ;  Rom.  14  :  14,  23). 

20.  All  false  worship  belongs  to  the  king- 
dom of  darkness  (ver.  20;  Rev.  18  :  2,  4). 

21.  Bacchanalian  feasts  and  parties  of 
revelry  are  diametrically  opposed  in  spirit 
to  the  Lord's  Supper,  and  should  not  be  at- 
tended by  Christians  (ver.  21 ;  Rom.  13  : 
13;  2  Cor."  6  :  17). 

22.  "The  Lord  is  a  jealous  bridegroom 
of  his  bridal  church,  and  to  put  contempt 
on  him,  or  to  provoke  him  to  jealousy 
(Deut.  32 :  21),  is  to  imitate  the  .sin  of 
Israel,  who  tempted  Christ"  (Besser). 
(ver.  9-22). 

23.  No  one  has  a  right  to  patronize  that 
which  is  really  Avrong,  bvit  in  things  in- 
different he  has  a  right  to  his  own  con- 
victions (ver.  28,  29 ;  Rom.  14  :  22). 

24.  However  lawful  a  thing  may  be 
in  the  family,  in  social  life,  or  in  per- 
sonal habits,  if  it  tends  to  pull  down, 
rather  than  to  build  up  the  cause  of 
Christ  and  to  save  souls,  it  is  among. the 
things  that  are  inexpedient  (ver.  23; 
Rom.  14:14-18). 

25.  It  is  consistent  with  a  proper  self- 


love  to  make  the  good  of  others  and  their 
salvation  our  aim — a  good  antidote  for 
selfishness  (ver.  24 ;  Phil.  2  :  4,  20,  21 ; 
Gal.  6  :  10). 

26.  In  our  private  and  personal  acts  we 
can  generally  be  safely  guided  by  an  en- 
lightened conscience  (ver.  25,  27,  29;  2 

I  Cor.  1  :  12). 

!     27.  The  products  of  the  earth  are  good. 

I  It  is  their  use  that  affects  others  for  good 

I  or  for  evil  (ver.  26  ;  Gen.  1  :  31). 

I  28.  We  must  not  turn  our  liberty  into 
license,  nor  lightly  treat  the  consciences 
of  others  (ver.  28,  29 ;  8  :  12). 

29.  The  strong  must  not  despise  the 
conscience  of  the  weak,  nor  the  weak 
censure  the  conscience  of  the  strong  (ver. 
29). 

30.  The  giving  of  thanks  at  meals  ac- 
cords with  the  practice  and  spirit  of 
Christ  and  his  apostles  (ver.  30;  John 
6:  11:  Acts  27  :  35). 

31.  The  glory  of  God  is  the  uppermost 
thing  in  the  universe ;  and  what  is  for 
his  glory  is  the  highest  good  of  all  (ver. 
31;  2  Cor.  4  :  15). 

32.  We  should  live  blamelessly  not  only 
among  brethren,  but  also  in  the  world, 
lest  we  retard  or  hinder  the  salvation  of 
any  (ver.  32  ;  Titus  2  :  11-14). 

33.  We  can  boldly  enforce  any  duty 
when  we  can  appeal  to  our  own  example 
(ver.  33;  Acts  24  :  16). 

34.  Christ  presents  a  perfect  example, 
and  his  word,  life,  and  example  form  our 
final  bar  of  appeal  (11  :  1;  John  14  :  6; 
Heb.  12  :  2). 

CHAPTER  XI. 

In  the  last  four  chapters  Paul  has 
treated  of  questions  pertaining  to  pri- 
vate and  social  life.  In  tills  he  passes 
to  things  relating  to  pul)lic  assemblies 
and  public  worship.  He  first  discusses 
the  question  concerning  the  conduct 
and  dress  of  women  in  public  services. 
Praising  the  Corinthians  for  observing 
his  instructions  (ver.  2),  he  enjoins  that 
men  .should  have  their  heads  uncovered, 
and  women  have  theirs  covered  in  pul»- 
lic  worship,  on  the  ground  of  the  divine 
order  in  tlie  world  (vtr.  3-6),  and  because 
of  woman's  relations  to  men  (ver.  7-12). 
This  is  confirmed  by  a  sense  of  natural 
fitness,  and  the  uniform  practice  of  the 
churches  (ver.  i.vie).     The  apo.stle  tlien 


Ch.  XI.] 


I.  CORINTHIANS 


265 


Concerning  public  worship  ;  the  conduct  and 
dress  of  women. 

2  Now  I  praise  you,  brethren,  that  ye 
remember  me  iii  all  things,  and  keep 
the  ordinances    [or,  traditions*]    as  I 

3  delivered  them  to  you.  But  I  would 
have  you  know,  that « the  head  of  every 
man  ls  Christ ;  and  "the  head  of  the 
woman  is  the  man ;  and  ^  the  head  of 

4  Christ  is  God.    Every  man  praying  or 


2  Now  I  praise  you,  that  ye  remember 
me  in  all  things,  and  hold  fast  the  in- 
structions, as  I  delivered  them  to  you. 

3  And  I  wish  you  to  know,  that  the  head 
of  everj-  man  is  Christ ;  and  the  head 
of  the  'woman  is  the  man ;   and  the 

4  head  of   Christ  is  God.     Every  man 


8  2  Thess.  2  :  15  ;  3  :  6. 


(  Eph.  5  :  23  ;  Phil.  2  :  9. 
I-  3  :  23  ;  15  :  27,  28 ;  John  14  :  28. 


M  See  refs.  Gen.  3  :  16. 


condemns  certain  disorders  of  the  Co- 
rinthians in  celebrating  the  Lord's 
Supper  (vcr.  17-22) ;  gives  the  history, 
nature,  and  purpose  of  the  ordinance 
(ver.  23-26),  and  the  manner  of  its  observ- 
ance with  a  warning  against  an  irrever- 
ent participation  in  it  (ver.  27-34). 

1.  This  verse  completes  the  discussion 
on  eating  food  offered  to  idols.  See 
note  on  it  at  the  end  of  the  precedilig 
chapter. 

2-16.  Concerning  the  conduct 
and  dress  of  women  at  public 
services. 

2.  The  Corinthians  in  their  letter  to 
the  apostle  (^ :  1)  appear  to  have  stated 
that  they  were  holding  fast  to  his  in- 
structions, and  ask  further  his  judg- 
ment about  the  unveiling  of  women 
during  public  worship.  Paul  in  turn, 
according  to  his  custom,  commends 
them  so  far  as  it  was  possible,  (see on 
1:4)  Now  I  praise  you,  breth- 
ren, from  many  things  I  have  heard 
from  you,  and  as  ye  wrote  me,  that 
you  remember  me  in  all  things, 
and  keep  the  ordinances,  the  de- 
liver.iuices  or  injain:tions,  as  I  de- 
livered them  to  you.  The  word 
rendered  ordinances  is  derived  from  the 
verb  translated  delivered  in  this  verse. 
I;;  occurs  thirteen  times  in  the  Xew 
Testament,  and  in  every  passage  except 
this  is  translated  "traditions."  In 
general  it  is  instruction,  narrative,  or 
precept  given  orally  or  in  writing.  The 
oral  law  and  the  doctrine  of  the  rabbis 
were  Jewish  tradition  (Matt.  15 : 2 ;  Mark  7 : 
3 ;  Gal.  1 :  14),  Here  and  in  2  Thess.  2  : 
15 ;  3:6,  Paul  applies  the  word  to  the 
instructions  he  liad  given.  These  in- 
structions the  Corinthians  had  kept ; 
but  in  carrying  them  out  certain  diffi- 
culties and  disorders  had  arisen,     (see 

on  ver.  17.) 

3.  Paul  lays  down  a  principle  in  the 


divine  order  and  nature  of  things  as  a 
ground  of  the  injunctions  he  is  about  to 

1  give.  But  Avhile  thus  praising  you, 
and  in  addition  to  former  instructions, 
1  wish  you  to  know  (seeonio:i),  that 
the  head  of  every  man  is  Christ, 
Paul  is  speaking  to  his  Christian  breth- 
ren, and  of  matters  pertaining  to  Chris- 
tians.    He  is  therefore  not  referring  so 

I  much  to  the  general  headship  of  Christ 
in  creation  (Coi.  i :  16;  2  :  lo)  as  to  his  par- 

I  ticular  headship  of  the  oiiurch  (Kph.  1 : 

22;  4:15;  Col.  1  :  18;  2  :  19).        "  As      iu      the 

I  human  organization  the  exercise  of  do- 
minion over  all  the  members  proceeds 
from  the  head ;  so  in  the  family,  from 
man ;  in  the  church,  from  Christ ;  iu 
the  universe,  from  God"  (Olshau- 
j  sen).  Before  God  all  men  stand  on  a 
I  level,  and  in  Christ  Jesus  there  is 
neither  male  nor  female,  but  a  oneness 
which  overrides  all  earthly  distinctions 
(Gal.  3  :  28).  But  iu  the  uaturc  of  things 
and  in  the  organization  of  society  it  is 
necessary  that  there  be  officers  and 
headship.  A  man  without  a  head 
would  be  an  anomaly ;  with  more  than 
one  head,  a  monstrositj'.  And  so  in 
the  family.  There  must  be  a  ruling, 
guiding  hand,  and  God  has  placed  man 
there  as  its  natural  and  lawful  head  and 
representative.  And  so  the  head  of 
the  woman  is  the  man.  And  the 
same  holds  true  in  the  church,  so  far 
as  its  social  and  earthly  relations  and 
distinctions  are  concerned.  And  this 
is  carried  still  further,  The  head  of 
Christ  is  God.  Christ  is  subordinate 
to   the    Father,   as  the  God-man  and 

Mediator      (is  :  24-28;  Phll.  2:7;  John  14  :  28). 

Subordination  pervades  the  universe 
and  the  Christian  system,  and  it  is  the 
highest  glory  for  each  one  to  fill  his  own 
place.  On  account  of  sin  and  human 
frailty  all,  it  is  true,  do  not  fill  their 
places.     Some    are  incompetent.    But 


266 


I.  CORINTHIANS 


[Ch.  XI. 


^  prophesyiiif?,  having  his  head  covered, 

5  dishonoureth  his  head:  but  J  every 
woman  that  prayeth  or  prophesieth 
with  her  head  uncovered  dishonour- 
eth her  head  :  for  that  is  even  all  one 

6  as  if  she  were   shaven.     For  if   the 


praying  or   prophesying,   having    his 
head  covered,  puts  shame  on  his  head. 

5  But  everj-  woman  praying  or  prophesy- 
ing with  the  head  unveiled,  puts  shame 
on  her  head ;  for  it  is  one  and  the  same  as 

6  if  she  were  shaven.    For  if  a  woman  is 


z  12  :  28  ;  14  :  1,  etc. 


y  Acts  21  :  9. 


.  exceptions  by  contrast  only  prove  the 
rule. 

4.  Every  man  praying  or 
prophesying,  not  so  much  foretelling 
future  events  as  uttering  inspired 
truth  and  instructing  the  people  under 
the  impulse  of  the  Holy  Spirit  (12 :  lo). 
in  the  public  assembly.  Having  his 
head  covered  dishonoureth  his 
head,  because  there  is  nothing  higher 
than  man  in  the  visible  creation  (?«•  s) 
nor  in  the  visible  church  of  Christ,  and 
a  covering  of  the  head  would  be  a  sign 
of  subjection,  or  subordination.  It 
was  the  custom  of  the  Jews,  Romans, 
and  Germans  to  pray  with  their  heads 
covered  or  veiled,  thus  "  showing  them- 
selves reverent  and  ashamed  before 
God  and  unworthy  with  open  face  to 
behold  him."  But  the  Greeks  wor- 
shiped with  uncovered  heads.  Paul 
sees  in  this  custom  the  true  one  for  the 
Christian  man,  since  he  stands  as  the 
highest  representative  of  Christ  on 
earth,  "not  as  a  servant  but  a  son" 
(Gal.  4: 7) J  -who  Can  approach  God  with 
unveiled  face  (2  Cor.  3  :  14-18).  On  He 
(Hshonoreth  his  head,  Stanley  remarks  : 
"  Both  the  literal  and  the  metaphorical 
sense  are  included.  '  He  dishonors  his 
head  by  an  unseemly  effeminate  prac- 
tice (ver.  14);  and  thereby  Christ,  who 
is  spiritual  Head.  The  head  as  the 
symbol  of  Christ,  is  treated  with  the 
same  religious  reverence  as  is  the  body, 
in  6  :  19,  as  being  the  temple  of  the 
Spirit.'" 

5.  But  every  woman  that  pray- 
eth or  prophesieth  (Acts  2 :  is:  21 :  9), 
in  tlie  meeting,  with  the  head  un- 
covered, contrary  to  the  usual  cus- 
tom. This  prayer  or  prophecy  was 
dou])tless  under  the  impulse  of  the 
Holy  Spirit,  as  in  ver.  4.  Prophetesses 
are  mentioned  in  the  Old  Testament : 
Miriam,  the  sister  of  Moses  (Kxod.  15  :  20); 

Deborah     (.ludRcs  4  :  4)  ;      Huldah     (2  Kings 

22:14);  Noadlah  (N.h.6:i4).  In  the 
New  Testament  Anna  is  mentioned  (i-nki- 
a  :  36) ;  an<l  the  four  daughters  of  Philip 
(Acts  21 :  9).     So  also  Mary  the  mother  of 


Jesus  prophesied  (Luke  1 :  46-55),  All 
these  appear  to  have  been  under  the 
inspiration  of  the  Spirit,  and  perhaps 
with  the  exception  of  Mary  spoke 
publicly.  The  apostle  in  this  verse 
implies  that  women  had  spoken  and 
would  speak  at  certain  times  and 
places,  and  in  some  kinds  of  meetings, 
which  was  well  understood  by  his  read- 

I  ers.  He  speaks  in  a  general  way ;  but 
in  14  :  34  he  enjoins  silence  in  the  pub- 
lic congregation.  In  Oriental  countries 
women  wore  a  veil,  or  in  some  countries 
a  shawl,  which  on  public  occasions  could 
be  thrown  over  the  head.  It  would 
seem  that  at  Corinth  both  the  men  and 
the  women  needed  instruction.  Some 
men,  following  the  Jewish  custom, 
would  appear  in  the  public  assemblies 
with  covered  heads.  Paul  decides  as 
above  for  the  Grecian  custom,  as  being 
right  in  the  nature  of  things.  It  would 
seem  from  this  passage  and  14  :  34,  35. 
that  some  women,  on  the  ground  01 
Christian  liberty  and  the,  oneness  of 
male  and  female  in  Christ  (Gai.  3:28), 
had  gone  beyond  the  rules  of  propri- 
ety in  Grecian  and  Oriental  coun- 
tries, and  had  appeared  without  the 
veil  in  public  worship,  and  had  prayed 
and  prophesied  in  the  public  assem- 
blies of  the  church.     Paul  disapproves 

;  of  both  of  these  innovations,  the  former 
here,  the  latter  in  14  :  34,  35.  Yet 
in  this  passage  the  apostle  appears  to 
permit,  and  not  condemn,  the  pray- 
ing and  prophesying  of  women  in  cer- 
tain gatherings.  Meyer  harmonizes  this 
with  14  :  34,  by  supposing  the  latter  to 
refer  to  the  large  pul^lic  meetings  of  the 
whole  church,  and  this  to  the  smaller 
gatherings  for  social  worship.  Dis- 
honoureth her  head  :  brings  shame 
on  her  liead  by  appearing  unwomanly. 
By  laying  aside  a  customary  mark  of 
her  sex  she  exhibits  a  lack  of  modesty. 
Thus  she  dishonors  the  man  as  well  as 
herself.  For  that  is  even  all  one, 
rather,  F07'  it  is  one  and  the  same,  as 
if  she  were  shaven — it  exhibits  the 
same  shamelessness,  though  different  in 


Ch.  XI.] 


I.  CORINTHIANS 


267 


woman  be  not  covered,  let  her  also  be 
shorn:  but  if  it  be  a  shame  for  a 
woman  to  be  shorn  or  shaven,  let  her 

7  be  covered.  For  a  man  indeed  ought 
not  to  cover /lis  head,  forasmuch  as  ^he 
is  the  image  and  glory  of  God ;  but 
the  woman  is  the  glory  of  the  man. 

8  For  a  the  man  is  not  of  the  woman : 

9  but  the  woman  of  the  man  ;  ^  neither 
was  the  man  created  for  the  woman  ; 

10  but  the  woman  for  the  man.  For  this 
cause  ought  the  woman « to  have  power 


not  veiled,  let  her  also  be  shorn ;  but 
if  it  is  a  shame  for  a  woman  to  be 

7  shorn  or  shaven,  let  her  be  veiled.  For 
a  man  indeed  ought  not  to  veil  his 
head,  being  God's  image  and  glory ; 

8  but  the  woman  is  man's  glory.  For 
man  is  not  from  woman  ;  but  woman 

9  from  man.  For  man  was  also  not 
created  on  account  of  the  woman,  but 

10  woman  on  account  of  the  man.  For 
this  cause  ought  the  woman  to  have- 


a;See  refs.  Gen.  1,  26,  27. 

b  Gen.  2  :  18. 


a  Gen.  2  :  21,  22  ;  1  Tim.  2  :  13. 
c  Gen.  20  :  16  ;  24  :  65. 


degree.  The  shaven  head  in  a  woman 
was  a  sign  of  a  harlot,  or  of  mourning, 
both  in  Judea  and  Greece. 

6.  Enforces  what  he  had  just  said: 
For  if  a  Avoman  be  not  covered, 
let  her  also  be  shaven.  Let  her  be 
consistent,  and  lay  asnde  the  natural 
covering  of  the  head,  as  well  as  the 
artificial.  But  inasmuch  as  it  was  con- 
sidered a  shame,  or  disgraceful,  for 
her  to  be  shaven,  let  her  be  cov- 
ered. "Before  the  gaze  of  masculin- 
ity it  often  is  at  once  the  modesty  and 
dignity  of  woman  to  veil  herself.  That 
unrestrained  gaze  is  often  profane ;  and 
it  is  a  divine  reserve  that  shrinks  and 
conceals  from  it.  In  that  reserve  is 
contained  the  proudest  and  noblest  self- 
respect  ;  so  that  under  the  forms  of  hu- 
miliation resides  woman's  exaltation. 
Thereby  she  becomes  to  man's  idea  a 
something  sacred  and  imperial.  Let 
her  forfeit  that  ideal  and  she  dethrones 
herself  and  becomes  an  unlovely  being. 
By  most  divine  law  each  sex  is  con- 
fined to  its  own  nature.  It  is  equally 
shameful  for  manhood  to  become  ef- 
feminate, and  for  womanhood  to  be- 
come masculine "  (Whedon). 

7.  Paul  proceeds  to  fortify  what  he 
had  enjoined  by  the  relation  of  man 
and  woman  in  creation.  For  a  man 
indeed  ought  not  to  cover  his 
head,  forasmuch  as  he  is  the 
image  (in  his  rational,  moral  nature) 
and  the  glory  (in  his  dignity  and 
dominion  over  all  things  in  the  Avorld) 

of  God.       (  See  Gen.  1  :  26 :  3  :  16 ;  Ps.  8  :  5-8.  ) 

But  the  woman,  while  she  also  is 
in  the  image  of  God  (Gen.  i :  27 ;  5  :  i,  2)^  is 
the  glory  of  the  man — reflects  not 
the  glory  of  God  as  a  ruler,  but  rather 
that  of  man  as  the  head  of  the  house- 
hold. ^  "  She  receives  and  reveals  what 
there  is  of  majesty  in  him.     She  always 


assumes  his  station ;  becomes  a  queen, 
if  he  is  a  king,  and  manifests  to  others 
the  wealth  and  honor  which  belong  to 
her  husband"  (Dr.  Chambers,  in 
Meyer).  Thus  a  covering,  as  a  sign  of 
dependence,  is  fitting  to  her,  but  not 
becoming  to  him,  being  comparatively 
independent,  and  the  highest  creature 
in  the  visible  creation  (ver.  3).  Notice 
Paul  repeats  not  image,  but  glory,  being 
the  important  thing  in  the  argument. 

8,  9.  For,  in  confirmation  of  the 
preceding  statement,  the  man  is  not 
of,  or  from,  the  woman  in  creation, 
but  the  woman  of,  or  from.,  the 
man.  Thus  we  read  in  Gen.  2  :  21,  22, 
that  woman  was  taken  out  of  the  side 
of  man.  Neither,  or  For  neither 
was  the  man  created  for  the 
woman ;  but  the  woman  for  the 
man.  Thus  it  is  said  in  Gen  2  :  18, 
"That  it  was  not  good  for  man  to  be 
alone,  and  that  woman  was  made  a 
helper,  suited  to  him."  Thus  in  crea- 
tion, woman  being  after  man,  from  man, 
and  for  him,  is  naturally  dependent 
and  subordinate  in  her  physical  being, 
and  ranks  next  to  him. 

10.  Paul  draws  his  inference  in  re- 
gard to  the  head-dress  of  women  in 
public  services.  This  is  one  of  the 
most  difiicult  passages  in  the  New  Tes- 
tament, and  has  received  numerous  in- 
terpretations. There  may  be_  an  allu- 
sion to  some  custom,  expression,  local 
or  transitory  term,  now  lost  to  us,  which 
if  known  would  make  the  thought  clear 
and  forcible.  For  this  cause,  be- 
cause of  the  relation  of  woman  to  man 
as  indicated  in  their  creation  (ver.  7-9), 
ought  the  Avoman  to  have  a  sign 
of  power,  or  authority,  on  her  head, 
as  indicated  by  a  veil  or  covering.  This 
most  naturally  refers  to  man's  author- 
ity or  headship  over  her.     Perhaps  it 


268 


I.  CORINTHIANS 


[Ch.  XI. 


on  her  head,  "^  because  of  the  angels. 

11  Nevertheless  <^  neither  is  the  man  with- 
out the  woman,  neither  the  woman 

12  without  the  man,  in  the  Lord :  for  as 
the  woman  is  of  the  man,  even  so  is 
the  man  also  by  the  woman  ;  f  but  all 
things  of  God. 

13  B Judge  in  yourselves:  is  it  comely 
that   a   woman   pray    unto   God   un- 

14  covered  ?    Doth  not  even  nature  itself 


[the  token  of)   authority  on  her  head, 

11  because  of  the  angels.  Nevertheless, 
neither  is  woman  apart  from  man,  nor 
man  apart  from  woman,  in  the  Lord. 

12  For  as  the  woman  is  from  the  man,  so 
is  also  the  man  through  the  woman ; 

13  but  all  things  from  God.  Judge  in 
your  own  selves  ;  is  it  becoming  that  a 

14  woman  pray  to  God  unveiled?    Does 


d  Eccl.  5  :  6  ;  1  Tim.  5  :  21 ;  Heb.  12  :  1.  e  7  :  10-14. 

g  10  :  15  ;  Luke  12  :  57  ;  1  Thess.  5  :  21. 


/8  :  6;  Rom.  11  :  36. 


might  refer  to  her  delegated  and  de- 
pendent    authority    (Luke  4:6;  23  :  7  ;  Mark 

13:34)  within  her  own  sphere  (6: 12; 
7:37).  But  in  either  case  the  subordi- 
nate relation  of  woman  to  man  is  in- 
dicated or  implied.  Because  of  the 
angels,  probably  referring  to  the 
presence  of  angels  in  their  assemblies 
(Heb.  1:14),  wlio  also,  accordlng  to  a 
well-known  Jewish  view,  would  be 
grieved  in  witnessing  any  immodest 
and  unbecoming  conduct.  In  harmony 
with  this  view  is  the  thought  suggested 
by  Isa.  6  :  2,  that  in  the  heavenly  world 
angels  indicate  their  subordinate  rela- 
tion by  veiling  their  faces.  Additional 
reference  might  be  made  to  a  very  an- 
cient Jewish  belief  in  connection  with 
the  fall  of  angels  before  the  deluge  (Gen. 

6  :  2  ;  2  Peter  2:4;  Judc  6,  14),  that  CVil  Spirits 

gained  power  over  women  with  their 
heads  bare.  Thus  the  woman  with  be- 
coming modesty  and  self-control,  indi- 
cated by  her  covered  head,  would  be 
protected.  Still  the  term  angel  is  gen- 
erally applied  to  good  angels  in  the 
New  Testament.  Another  view  worthy 
of  mention  is,  that  as  the  word  angel 
means  messenger  ( Luke  7 :  24 ;  9  :  52),  it 
may  refer  to  spies  from  the  heathen,  or 
to  friendly  visitors  from  other  churches, 
who  might  be  unfavorably  impressed 
with  what  appeared  immodest,  and  re- 
port it.  It  is  better,  however,  to  sup- 
pose reference  to  angels  as  above.    ( Comp. 

4  :  9 ;  1  Tim.  5  :  21 ;  1  Peter  1:12;  Heb.  12:1.) 

11.  Paul  qualifies  what  he  had  said 
in  ver.  8  and  9,  so  as  not  to  be  mis- 
understood. Nevertheless — woman 
should  not  be  depreciated  either  by  lier- 
self  or  ])y  man,  nor  sliould  they  act  in- 
dependently of  each  other;  for  neither 
is  the  man  without  the  woman, 
iioither  the  woman  without  the 
man,  in  the  TiOrd,  in  their  relation 
to  Christ  and  to  each  other  as  Chris- 


tians. They  are  mutually  dependent, 
and  supplement  each  other. 

12.  For  as  the  w'oman  is   of, 

rather,  from,  the  man,  by  creation 
(Gen.  2 :  22),  eveu  SO  is  the  man  also 
by,  or  through,  the  woman,  by 
birth;  but  all  things  of,  or  from, 
God,  the  order,  the  relation,  and  the 
distinction  between  the  sexes,  are  ac- 
cording to  a  divine  arrangement.  (Comp. 
3:23.)  Nature  and  grace  are  harmoni- 
ous. 

Man's  and  woman's  equality. 
Man  and  woman  have  spiritual  equal- 
ity. There  is  neither  male  nor  female  in 
Christ  Jesus  (Gai.  3:28).  Each  equally 
enjoys  sonship  in  and  with  him  (Rom. 
8:17).  But  each  has  his  or  her  own 
sphere.  Man  is  superior  in  his  sphere, 
and  woman  in  hers ;  so  there  need  be 
no  conflict.  The  Father  and  the  Son 
are  equal  in  their  essential  natures,  yet 
the  Son  in  his  mediatorial  ofiice  is  sub- 
ordinate. So  woman  in  her  physical 
and  family  relations  is  subordinate  to 
man.  Yet  the  spheres  of  each  border 
on  and  interlap  each  other,  so  that  the 
one  often  shows  a  superiority  in  the 
sphere  of  the  other.  Yet  woman's 
sphere  is  largely  in  the  family  and  in 
the  home,  and  she  can  best  show  her 
superiority  in  discharging  the  duties 
of  her  position  in  a  superior  manner. 
That  their  spheres  should  difler  in 
church  work  accords  with  their  nature 
and  the  constitution  of  tilings. 

13.  Paul  appeals  to  the  natural  fit- 
ness of  things  and  to  their  sense  of  pro-' 
priety.  Judge  in  yourselves,  by 
your  own  instinctive  feelings;  exercise 
your  common  sense.  Is  it  comely,  ?> 
?/  becoming,  that  a  Avoman  i>ray  to 
Ciod,  in  the  social  gathering  (vcr.  5), 
uncovered?  Does  not  nature  itself 
tench  you  the  opposite?     (Next  verse.) 

14.  But  what  is  meant  by  nature 


Ch.  XI.] 


I.  CORINTHIANS 


269 


teach  you,  that,  if   a  man  have  long 

15  hair,  it  is  a  shame  unto  him  ?  But  if  a 
woman  have  long  hair,  it  is  a  glory  to 
her:  for  her  hair  is  given  her  for  a 
covering. 

16  But  *>  if  any  man  seem  to  be  conten- 
tious, we  have  no  such  custom,  J  neither 
the  churches  of  God. 

Disorders  at  the  Lord's  Supper,  and  its 
proper  observance. 

17  Now  in  this  that  I  declare  unto  you 
I  praise  ijou  not,  that  ye  come  to- 
gether not  for  the  better,  but  for  the 

18  worse.    For  first  of  all,  when  ye  come 


not  even  nature  itself  teach  you,  that, 
if  a  man  have  long  hair,  it  is  a  dis- 

15  honor  to  him  ?  But  if  a  woman  have 
long  hair,  it  is  a  glory  to  her ;  for  her 

16  hair  is  given  her  for'a  covering.  But 
if  any  man  seems  to  be  contentious,  we 
have  no  such  custom,  nor  the  churches 
of  God. 

17  And  while  I  enjoin  this,  I  praise  you 
not,  that  ye  come  together  not  for  the 

18  better,  but  for  the  worse.    For  first  of 


h  1  Tim.  6  :  3,  4. 


J  7  :  IT  ;  14  :  33. 


here  ?  Does  it  mean  the  original  course 
of  nature  which  has  made  the  distinc- 
tion between  the  sexes  by  giving  the 
woman's  head  the  more  abundant  hair  ? 
Or  does  it  refer  to  the  instinctive  feel- 
ings, the  native  sense  of  propriety, 
which  may  be  more  or  less  affected  by 
custom  and  habit.  Alford  and  Stanley 
take  the  former  view ;  ]SIeyer  and 
Thayer's  "Lexicon"  take  the  latter. 
But  may  not  nature  be  used  in  a  popular 
w^ay,  not  to  be  closely  limited?  Paul 
seems  to  refer  to  the  sense  of  propriety 
having  its  roots  in  the  nature  of  things. 
Does  not  this  teach  you,  that  if  a 
man  have  long  hair  it  is  a  shame 
unto  him  ?  There  had  been  different 
customs  among  men,  but  in  the  apostle's 
day  long  hair  in  a  man  was  a  mark  of 
effeminacy  or  of  savage  manners.  The 
verdict  of  nature  appeared  in  the  in- 
stinctive sense  of  propriety  and  the 
general  custom  of  civilized  society. 

15.  But  if  a  woman  have  long 
hair,  it  is  a  glory  to  her,  it  is  an 
ornament.  Beauty  is  the  prerogative 
of  woman,  which  is  a  right  to  be  cher- 
ished and  exercised,  modestly  and  sub- 
missively, according  to  the  laws  of  her 
own  being.  For  her  hair  is  given 
her  for  a  covering,  a  natural  veil 
and  protection,  a  symbol  of  conceal- 
ment and  modesty.  So  nature  suggests 
the  propriety  of  the  covered  head  for 
woman  and  the  uncovered  head  for  man 
in  public  worship.  "Whatever  con- 
tradicts feelings  which  are  universally 
received,  in  questions  of  morality,  pro- 
priety, and  decency,  is  questionable,  to 
say  the  least"  (Robertson). 

16.  But,  to  close  this  discussion 
with  a  final  word,  if  any  man  seem, 
is  disposed,  to  he  contentious  in  re- 


gard to  this  matter,  we,  Paul  and  his 
associates  in  missionary  work  and  in 
founding  churches,  have  no  such 
custom,  as  the  practice  of  women  pray- 
ing uncovered,  neither  the  churches 
of  God.  Tlius  the  voice  of  the  apostles 
and  of  Christendom  was  against  them. 
Some  refer  custom  to  contention,  "  it  is 
not  our  custom  to  be  contentious." 
But  as  Alford  remarks,  this  is  a  very 
unlikely  reference  after  so  long  a  treat- 
ment of  a  particular  su1)ject.  It  natu- 
rally refers  to  that,  and  thus  gives  the 
best  sense.  It  will  be  noticed  in  this 
discussion  that  Paul's  argument  is  part- 
ly from  the  divine  law  and  order  and 
partly  from  symbolic  reasons,  the  sense 
of  propriety  and  beauty,  and  from  the 
practice  of  society  and  the  custom  of 
the  churches.  That  which  is  of  divine 
direction  is  permanent ;  but  the  rest  is 
more  or  less  temporary,  as  modified  by 
circumstances  and  customs  of  different 
nations  and  ages. 

17-34.  Concerning  DISORDERS  AT 
THE  Lord's  Supper,  and  its  proper 

OBSERVANCE. 

17.  Now  in  this  that  I  declare 
unto  you,  rather.  And  while  I  enjoin 
this  in  regard  to  the  head  covering  (ver. 
2-16),  and  have  praised  you  generally 
for  keeping  my  instructions  (^er.  2)^ 
there  is  a  more  important  matter  for 
which  I  praise  you  not,  namely, 
that  ye  come  together,  in  your 
assemblies,  not  for  the  better,  but 
for  the  worse,  resulting  in  your 
spiritual  injury  rather  than  spiritual 
improvement. 

18.  For  first  of  all   (comp.  Rom.l  :8), 

mentioning  no  second.  Paul  would  at 
once  notice  disorders  in  their  religious 
gatherings,    especially    as    connected 


270 


I.  CORINTHIANS 


[Ch.  XI. 


together  in  the  churcli,  "^  I  hear  that 
there  be  divisions  among  you,  and  I 

19  partly  believe  it:  for  'there  must  be 
also  heresies  among  you,  "that  they 
which  are  approved  may  be  made 
manifest  among  you. 

20  When  ye  come  together  therefore 
into  one  place,  this  is  not  to  eat  the 

21  Lord's  supper:  for  in  eating  every  one 
taketh  before  other  his  own  supper: 
and  one  is  hungry,  and  "another  is 


all,  wlien  ye  come  together  in  church, 
I  hear  that  divisions  exist  among  you  ; 

19  and  I  partly  believe  it.  For  there  must 
be  also  factions  among  you,  that  they 
who  are  approved  may  be  made  mani- 
fest among  you. 

20  When  therefore  ye  assemble  your- 
selves together,  it  is'  not  to  eat  a  supper 

21  of  the  Lord  ;  for  in  eating,  each  takes 
before  others  his  ow  n  supper ;  and  one 
is  hungry   and   another   is   drunken. 


k  1  :  10-12  ;  3  :  3.  I  Matt.  18  :  7  ;  Luke  17 

m  See  Deut.  13  :  3 ;  1  John  2  :  19. 


1 ;  Acts  20  :  30 ;  1  Tim.  4:1,2;  2  Peter  2  :  1,  2. 
n  2  Peter  2  :  13  ;  Jude  12. 


with  the  Lord's  Supper  (ver.  20-34),  and 
incidentally  as  connected  with  spiritual 
gifts  (chap.  12-u).  When  ye  come  to- 
gether 'in  church,  in  an  assembly,  in 
a  church  gathering.  This  would  seem 
to  suggest  that  they  had  some  general 
meeting  place,  while  they  often  met  in 
different  places  for  smaller  assemblies. 
I  hear  that  there  be,  are,  divisions 
among  you,  cliques,  separations  ac- 
cording to  social  distinctions  and  petty 
preferences;  and  I  partly  believe  it. 
The  reports  may  be  exaggerated,  but 
I  am  led  to  believe  it  in  part,  not  only 
from  the  character  of  my  informants, 
but  for  the  reason  I  am  about  to  state 
(next  verse). 

19.  For  there  must  be  also 
heresies,  better,  factions,  among 
you,  such  is  your  carnal  condition 
(3:1-3),  and  it  is  a  part  of  God's  provi- 
dence that  there  should  be  divisions, 
that  they  which  are  approved, 
they  who  are  tried  and  stand  the  test, 
may  be  made  manifest  among 
you.  The  opposite  of  the  approved  is 
the  reprobated,  the  rejected  (9  :  27 ;  2  Cor. 
13:7).  Factions,  like  storms,  often 
serve  the  purpose  of  purification.  Here- 
sies, translated  sects.  Acts  5:17;  15  :  5  ; 
24  :  5 ;  26  :  5 ;  28  :  22,  and  heresies  else- 
where in  the  Common  version  ;  but  in 
the  Revised  version  sect,  in  Acts  24  :  14, 
factions,  1  Cor.  11  :  19  ;  Gal.  5  :  20,  and 
heresies  once,  2  Peter  2  :  1.  The  term 
factions  here  is  a  stronger  form  of  tlie 
divisious{yfr.  is),  a  deliberate  and  chosen 
form  of  factious  conduct,  not  of  false 
doctrine,  as  in  2  Peter  2:1.  It  was  not 
originally  used  in  a  bad  sense,  but  im- 
plied choice,  then  opinion,  and  then 
party,  as  in  schools  of  philosopliy.  It 
came  to  have  a  bad  sense  in  Christian 
usage. 

20.  When  ye  come  together 
therefore,  there  being  such  divisions 


and  factions  (ver.  is,  19),  into  one 
place,  at  the  same  place  and  time 
(Acts  2:1),  this  is  not  to  eat  the 
Lord's  Supper,  more  exactly,  there 
is  no  eating  of  a  siqyper  of  the  Lord, 
that  instituted  by  him.  Whatever  you 
may  call  it,  and  whatever  you  may 
have  designed  to  do,  it  is  not  eating  a 
supper  of  the  Lord,  it  is  not  worthy  of 
the  name.  It  is  not  possible  to  properly 
observe  it  under  such  circumstances. 
The  reason  Paul  states  in  the  next 
verse.  The  rendering  of  the  Revised 
version,  It  is  not  possible  to  eat  the 
Lord's  Snp)]ier,  is  more  of  the  nature  of 
an  inference  as  above,  and  of  an  inter- 
pretation than  a  translation.  On  Lord's 
Supper  Stanley  remarks:  "Though  the 
epithet  is  here  used  in  contradistinction 
to  his  own  supper  (ver.  21),  yet  tlie  ad- 
jectival form,  as  in  Lord's  Day  (Rev. 
1 :  10),  indicates  that  it  was  already  the 
fixed  name  of  the  institution." 

21.  For  in  eating  every  one 
taketh  before  other  his  own  sup- 
per, not  waiting  one  for  the  other,  each 
one  helped  himself,  or  ate  what  he  had 
brought  himself.  There  was  no  sharing 
together  in  the  meal.  And  so  one,  the 
poor  man,  is  hungry,  and  another, 
the  rich  man,  is  drunken.  Such  in- 
decent behavior  was  unbecoming  a 
Christian  assembly,  and  a  perversion 
of  Christ's  ordinance.  The  wine  ap- 
pears to  have  been  intoxicating.  Many 
infer  from  this  passage,  and  from  Acts 
2  :  42,  46;  20  :  7,  11,  that  the  Lord's 
Supper  took  place  at  tlic  end  of  a  social 
meal.  This  meal  they  regard  as  the 
love  feast,  which  was  common  in  the 
primitive  churclies,  and  is  first  men- 
tioned in  Jude  12  and  in  2  Peter  2  :  13. 
As  in  the  dining  club  of  tlie  (ireeks,  so 
frequently  eacli  brouglit  his  own  por- 
tion, and  often  the  richer  membei-s  sup- 
plied the  wants  of  the  poorer.    Dis- 


Ch.  XI.] 


I.  CORINTHIANS 


271 


22  drunken.  What !  "  have  ye  not  houses 
to  eat  and  to  drink  in  ?  Or  despise  ye 
p  the  church  of  God,  and  i shame  them 
that  have  not?  What  shall  I  say  to 
you?  Shall  I  praise  you  in  this?  I 
praise  you  not. 

23  For  'I  have  received  of  the  Lord 
that  which  also  I  delivered  unto  you, 
8  That  the  Lord  Jesus  the  same  night  in 
which  he  was  betrayed  took  bread : 

24  and  when  he  had  given  thanks,  he 
brake  it,  and  said,  Take,  eat:  this  is 


22  What !  have  ye  not  houses  to  eat  and 
to  drink  in  ?  Or  despise  ye  the  church 
of  God,  and  put  shame  on  those  who 
have  not  ?  What  shall  I  say  to  you  ? 
Shall  I  praise  you  in  this  ?  I  praise 
you  not. 

23  For  I  received  from  the  Lord,  what 
I  also  delivered  to  you,  that  the  Lord 
Jesus,  in  the  night  in  which  he  was  be- 

24  trayed,  took  a  loaf ;  and  having  given 
thanks,  he  broke  it,  and  said,  This  is 


o  Ver.  34. 


^10:32.  2  James  2  :  5,  6.  r  15  :  3  ;  Gal.  1  :  1,  11,  12. 

s  Matt.  26  :  26-28  ;  Mark.  14  :  22  ;  Luke  22  :  19. 


orders  arose  in  the  love  feasts  similar 
to  those  described  here.  On  account  of 
this,  love  feasts  began  to  disappear  after 
the  close  of  the  fourth  century.  It  is 
probable  that  the  Lord's  Supper  was 
generally  preceded  by  a  common  meal 
in  the  early  churches,  as  was  the  case 
at  the  institution  of  the  ordinance. 
But  the  absence  of  all  reference  to  the 
feast  of  love  in  tliat  memorable  chapter 
on  love,  the  thirteenth  of  this  Epistle, 
renders  doubtful  its  use  at  that  time  in 
the  church  at  Corinth.  In  the  earliest 
account  we  have  of  the  manner  of 
celebrating  the  Lord's  Supper,  by  Justin 
Martyr,  about  A.  D.  150,  there  is  no 
mention  of  the  love  feast.  (Neander, 
"Hist.") 

22.  What!  have  ye  not  houses, 
you  surely  have  houses,  to  eat  and  to 
drink  in?  You  could  satisfy  your 
appetites  at  home  if  this  is  your  object. 
These  exclamations  of  astonishment 
are  forcible  arguments.  Or  despise 
ye  the  church  of  God,  the  assembly 

called  out  from  the  world  (see  on  Acts  5  :  ll ) , 

and  which  belongs  to  God,  and  in  which 
he  dwells  (s :  i6).  Their  disorders  were 
contempt  of  Christ's  body,  the  church, 
and  of  the  brethren  whom  they  treated 
as  unworthy  of  a  common  footing  with 
themselves.  And  shame,  better,  put 
to  shame,  them  that  have  not?  or, 
have  nothing,  the  poor,  making  promi- 
nent their  poverty.  What  shall  I 
say  to  you  ?  These  questions  contain 
mild  rebukes.  Shall  I  praise  you 
in  this  ?  alluding  to  ver.  2.  I  praise 
you  not,  as  in  ver.  17.  They  had 
made  it  not  only  a  common,  social  meal, 
but  also  an  occasion  for  jealousies  and 
wrangling.  They  had  perverted  its 
form,  spirit,  and  design. 

23.  I  cannot  praise  your  manner  of 
observing  the  Lord's  Supper,   For   I 


have  received  of  the  Lord  that 
which  also  I  delivered  unto  you  ; 

this  being  among  the  instructions  I 
gave  you  (ver.  2).  How  did  Paul  receive 
this?  Directly  from  the  Lord,  or  in- 
directly through  Ananias  at  his  bap- 
tism, or  some  other  medium  ?  The  most 
natural  meaning  of  the  language  is 
that  he  received  it  by  direct  revelation 
from  the  Lord.  (Comp.  uohni :  5.)  I  is 
emphatic  in  contrast  to  you.  I  person- 
ally received  it  and  delivered  it  to  you. 
It  is  natural  to  take  both  the  deliver- 
ance and  the  reception  as  direct.  This 
is  confirmed  by  Paul's  claim  elsewhere 
that  he  received  his  gospel  by  direct 
revelation;  also  by  his  many  revela- 
tions (2  Cor.  12:7).  The  similarity  be- 
tween this  and  Luke's  account  has  often 
been  noted.  The  differences  are  only 
such  as  we  might  expect,  if  Paul  com- 
municated it  to  Luke,  his  companion 
in  travel,  and  if  Luke  prepared  his 
Gospel  under  the  general  direction  of 
Paul.  That  the  Lord  Jesus — an 
impressive  and  solemn  beginning,  mak- 
ing prominent  the  Lordship  of  the 
Saviour.  In  the  flight  in  which  he 
"was  betrayed,  more  exactly,  hi 
^ohieh  he  was  being  delivered  up;  a 
vivid  and  solemn  description.  While 
the  act  of  betrayal  was  going  on  and 
near  completion  the  Supper  was  insti- 
tuted. Took  bread,  a  loaf,  doubt- 
less one   left  over  from  the  Passover 

meal.        (Comp.  fuller  notes  in  Luke  22  :   19-21.) 

The  whole  description  suggests  the 
solemnity,  the  importance,  and  relig- 
ious character  of  the  institution. 

24.  When  he  had  given  thanks. 
So  Luke ;  Matthew  and  Mark  say,  "  he 
blessed."  Giving  thanks  was  ble-ssing 
God,  and  both  were  a  blessing  of  the 
bread,  setting  it  apart  to  a  sacred  use. 
(See  10 :  16.)    He  brake  it.    This  act  is 


272 


I.  CORINTHIANS 


[Ch.  XI. 


my  body,  which   is   broken  for  you: 

25  this  do  in  remem1)riUK'e  of  nie.  '  After 
the  same  manner  also  he  took  the  cup, 
when  he  had  sui)i)ed,  saying,  This  cup 
is  the  new  testament  in  my  blood : 
this  do  ye,  a.s  oft  as  ye  drinlj:  it,  in  re- 

26  membrahee  of  me.'  For  as  often 
as  ye  eat  this  bread  and  drink  this 
cup,  ye  do  shew  the  Lord's  death  "till 
he  come. 

27  *  Wherefore  whosoever  shall  eat  this 
bread,  and  drink  this  cup  of  the  Lord, 
unworthily,  j  shall  be  guilty  of  the  body 


my  body,  which  is  for  you  ;  this  do  in 

25  remembrance  of  me.  In  like  manner 
also  the  cup,  after  they  had  supped, 
saying.  This  cup  is  the  "new  covenant 
in  my  blood ;  this  do,  as  often  as  ye 

26  drink  it,  in  remembrance  of  me.  For 
as  often  as  ye  eat  this  bread,  and 
drink  the  cup,  ye  proclaim  the  Lord's 

27  death  till  he  come.  So  that  whoever 
eats  the  bread  or  drinks  the  cup  of  the 
Lord  unworthllv,  will  be  guilty  of  the 

28  body  and  the  blood  of  the  Lord.    But 


t  Mark  14  :  23. 
M  4  :  5  ;  15  :  23  :  John  14  :  3 ;  Acts  1  :  11 ;  1  Thess.  4  :  16  ;  2  Thess.  1  :  10  ;  Heb.  9  :  28 ;  Jude  14  ;  Rev.  1 
X  Ver.  20-22  ;  see  Lev.  10  :  1-3  ;  Num.  9  :  10,  13  ;  2  Chron.  30  :  18-20.  y  Heb.  10  :  29. 


related  in  all  four  accounts  of  the 
Supper,  and  ought  not  to  be  omitted. 
And  said,  Take  eat ;  this  is  my 
body,  etc.  There  is  a  variety  of  read- 
ings here,  owing  to  the  endeavor  of 
early  transcribers  to  assimilate  the  four 
accounts  of  what  Jesus  said.  The  most 
approved  text  reads,  And  said,  This  is 
my  body,  which  is  for  you  ;  this  do  in 
remembrance  of  me.  The  best  text  of 
Luke  is  the  same  as  this,  except  that  it 
has  given  added,  thus :  ivkich  is  given 
for  you.  This  is  my  body — repre- 
sents my  body,  an  emblem  or  symbol 
of  it.'  (See  note  on  10: 16, 17.)  In  remem- 
brance of  me  ;  shoAving  that  this  or- 
dinance was  to  be  observed,  and  that  it 
was  to  vividly  remind  them  of  his  suf- 
ferings and  death  for  them. 

25.  After  the  same  manner  also 
he  took  the  cup — in  the  like  solemn 
and  impressive  manner  taking  it  and 
giving  thanks.  Luke  also  says,  the 
Clip,  probably  referring  to  the  cup  used 
at  the  Passover,  But  Matthew  and 
Mark  say,  a  cup,  implying  that  there 
were  other  cups  on  the  table,  probably 
one  to  each  guest.  When  he  had 
supped,  rather,  2vhen  they  had  suj)ped 
— after  they  had  eaten,  the  cup  closing 
the  meal.  This  cup  is  the  new 
testament,  rather,  the  new  covenant, 
in  my  blood — the  new  covenant  of 
grace  and  eternal  salvation,  which 
Christ  has  ratified  in  blood,  being  estab- 
lished by  his  undergoing  death  (2Cor. 

.S  :  f, ;  Heb.  8:6-8:  12  :  24  )  .        The    Word    tCS- 

tament  means  covenant,  God's  com- 
pact, arrangement,  and  protnises  to 
men,  and  only  once  in  the  New  Testa- 
ment (Hob.  9:16)  has  it  the  meaning  of 
testament.  It  was  Christ's  death  that 
gave  validity  to  this  covenant  which  he 


had  entered  into  with  man  ( Exod.  24 :  8 ; 
Matt.  26  28).  This  do  ye,  as  oft  as 
ye  drink  it — this  is  to  be  commem- 
orative, but  the  frequency  of  the  com- 
memoration is  to  be  governed  by  cir- 
cumstances. It  may  have  been  daily 
at  first  (Acts  2: 46),  and  weekly  later  on 
( Acts  20 : 7 ) .  But  whenever  it  is  observed 
it  is  to  be  in  remembrance  of  me, 
a  reminder  and  a  memorial. 

26.  In  this  verse  we  have  a  blending 
together  of  our  Lord's  words,  and 
of  Paul's  words.  For,  introduces  a 
further  explanation  of  the  ordinance 
and  reason  for  its  observance.  Vov  as 
often  as  ye  eat ;  showing  that  it  is 
to  be  continued.  Notice  that  after  the 
giving  thanks  the  emblems  are  still 
called  this  bread  and  the  cup.  So  also 
in  the  next  verse.  There  is  no  tran- 
substantiation,  no  sacrifice,  no  sacra- 
mentalism  here,  or  in  this  whole  ac- 
count of  the  ordinance.  Ye  do  show, 
announce,  or  proclaim,  the  Lord's 
death,  his  sacrificial  death  for  you, 
till  he  come.  The  Lord's  Supper  as 
a  memorial  points  backward  to  our 
Lord's  sufferings  and  death,  and  for- 
ward to  his  second  coming.  As  Bengel 
vsays,  it  "  unites  the  extremes  of  two 
periods"  (Matt. 26  :  29). 

27.  Paul  concludes  by  an  applica- 
tion to  the  case  in  hand,  the  disorderly 
conduct  of  the  Corinthians.  \\  herc- 
fore — so  that,  whosoever  shall  eat, 
the  bread,  and,  rather,  or,  according 
to  a  great  majority  of  the  best  manu- 
scripts, drink  the  cup  unworthily, 
irreverently,  as  l)rought  to  view  in  ver. 
20-22,  anil  not  discerning  the  Lord's 
l)ody"  (ver.  2<i),  shall  be  j;uilty  of 
the  body  and  blood  of  the  Lord, 
that  is,  guilty  of  a  sin  against  Christ 


Ch.  XI.] 


I.  CORINTHIANS 


273 


28  and  blood  of  the  Lord.  But  ==  let  a  man 
examine  himself,  and  so  let  him  eat  of 

29  that  bread  and  drink  of  that  cup.  For 
he  that  eateth  and  drinketh  unwor- 
thily, eateth  and  drinketh  damnation 
[or,  judgmental  to  himself,  notdiscern- 

30  mg  the  Lord's  body.  ^  For  this  cause 
many  <=  are  weak  and  sickly  among  you, 

31  and  many  sleep.    For  "^if  we  would 


let  a  man  prove  himself,  and  so  let 
him  eat  of  the  bread,  and  drink  of  the 

29  cup.    For  he  that  eats  and  drinks,  eats 
and  drinks  judgment  to  himself,  if  he 

30  discern  not  the  body.    For  this  cause 
many  among  you  are  weak  and  sick, 

31  and  not  a  few  sleep.    But  if  we  dis- 


z  Ver.  31 ;  Ps.l39  :  23,  24  ;  2  Cor.  13  :  5  ;  Gal.  6  :  4  ;  1  John  3  :  20,  21.        a  Eom.  13  :  2. 
c  Ver.  32.  d  Ps.  32  :  3-5  ;  L,uke  15  :  18-20 ;  1  John  1  :  9. 


6  Ver.  21. 


(8 :  12),  against  his  body  and  blood,  the 
symbols  of  which  had  been  dishonored. 
This  expression  has  troubled  many 
conscientious  Christians.  The  reference 
and  application  is  not  to  the  fearful, 
timid,  or  weak  believer,  but  to  the  care- 
less and  profane  professor.  Such  a  one 
may  possibly  go  so  far  as  to  spiritually 
"  crucify  the  Son  of  God  afresh  and  put 
him  to  an  open  shame"  (Heb. 6:6),  A 
person  is  said  to  be  guilty  when  he  is  in 
a  condition  which  is  amenable  to  pun- 
ishment (ver.  29, 3o).  Morcovcr  the  pas- 
sage refers  not  so  much  to  personal 
qualifications  as  to  the  manner  of  ob- 
serving the  ordinance.  The  word  is  not 
unioorthy,  but  unworthily.  None  can 
claim  fitness  in  themselves.  We  are  all 
unworthy ;  but  with  a  sense  of  our  sin- 
fulness and  with  a  trust  in  Christ  as  our 
Saviour,  we  may  come  to  his  table,  and 
worthily  partake  of  its  emblems  (Phii- 

3:9-11;  Luke  18: 13,14).        It    will     help    US, 

and  be  a  most  blessed  means  of  grace. 

28.  How  to  partake.  Let  a  man 
examine  himself,  scrutinize  and 
prove  his  own  heart  and  spiritual  con- 
dition before  God  (2  Cor.  13 : 5 ;  cai.  6:4),  to 
see  if  he  is  about  to  partake  in  a  proper 
manner.  And  so,  in  this  humble, 
careful,  discriminating,  and  reverent 
spirit,  let  him  eat,  etc.  Such  an  ex- 
amination in  case  of  a  true  believer 
would  naturally  lead  to  repentance  of 
every  sin  and  a  humble  trust  in  Christ. 

39.  An  important  reason  for  self- 
examination,  so  as  to  partake  in  a 
proper  manner.  Unworthily,  omit- 
ted in  the  best  texts.  It  may  have  been 
inserted  by  some  scribe  by  way  of  ex- 
planation. So  also  is  Lord  omitted. 
The  most  approved  text  has  simply  the 
body,  which  of  course  means  the  Lord's 
body.  For  he  that  eateth  and 
drinketh,  not  discerning  the  body, 
not  distinguishing  or  discriminating 
the  body  of  the  Lord  as  symbolized  in 


the  elements,  and  not  making  that 
proper  distinction  which  he  ought  to 
make  between  this  and  ordinary  food. 
Notice  that  it  is  Christ,  not  ourselves, 
nor  our  brethren,  who  is  to  be  the  sub- 
ject of  our  thoughts  and  the  object  of 
our  faith,  in  the  Lord's  Supper.  Our 
communion  is  with  Christ,  not  with  our 
brethren.  £ateth  and  drinketh 
damnation,  rather,  judgment,  to 
himself,  which  he  would  have  es- 
caped had  he  judged  himself  (ver.  31). 
The  word  damnation,  is  too  strong, 
which  in  our  language  is  generally  con- 
fined to  final  condemnation,  not  the 
meaning  here  (ver.  32).  What  kind  of 
judgment  is  meant  is  explained  in  the 
next  verse.  And  this  is  inflicted  in 
order  that  they  may  escape  final  retri- 
bution (ver.  32).  There  is  nothing  in 
this  verse  to  keep  the  humblest  and 
weakest  follower  of  Jesus  from  the 
Lord's  table,  if  he  can  but  realize, 
though  with  feeble  faith  and  love,  that 
Jesus  died  for  him.  The  Lord  would 
have  him  come,   and  not  stay  away. 

(Com p.  Eom.  14  :  23.) 

30.  Paul  points  to  their  own  experi- 
ence for  proof  of  what  he  had  just  said. 
For  this  cause — judgment  coming 
upon  those  who  eat  in  such  a  manner 
as  not  to  discern  the  Lord's  body — 
many  are  wesiU.,  feeble,  and  sickly, 
diseased,  invalids,  among  you,  and 
many,  not  a  few,  sleep.  This  natu- 
rally refers  to  bodily  rather  than  spir- 
itual infirmities.  If  sleep  has  reference 
to  death  (see  on  7 :  39),  then  the  other  tAvo 
words  naturally  refer  to  physical  weak- 
ness and  disease. 

31.  According  to  the  best  authorities 
this  verse  begins  with  But,  instead  of 
For.  But  if  tve  were  judging  our- 
selves, looking  discriminately  into  our- 
selves, or  discerning  (same  word  as  in 
ver.  29 )  and  deciding  beforehand  what 
was  the  proper  and  right  moral  con- 


274 


I.  CORINTHIANS 


[Ch.  XI. 


judge  ourselves,    we   should   not   be 

32  judged  :  but  when  we  are  judged, « we 
are  chastened  of  the  Lord,  that  we 
should  not    be    condemned  with  the 

33  world.  Wherefore,  my  brethren,  when 
ye  come  together  to  eat,  tarry  one  for 

34  another:  and  ^  if  any  man  hunger,  let 
him  eat  at  home  ;  that  ye  come  not  to- 
gether unto  condemnation  [or,  judg- 
ment]. And  the  rest  will  I  set  in  order 
when  K I  come. 


cerned  ourselves,  we  should   not  be 

32  judged.  But  being  judged,  we  are 
chastened  by  the  Lord,  that  we  may 
not  be  condemned  with  the  world. 

33  Wherefore,  my  brethren,  when  ye 
come   together   to   eat,  wait  one  for 

34  another.  If  any  one  is  hungry,  let 
him  eat  at  home  ;  that  ye  come  not  to- 
gether unto  judgment.  And  the  rest  I 
will  set  in  order  when  I  come. 


e  Ver.  30 ;  Deut.  8:5;  Job  5  :  17  ;  Heb.  12  :  5-11. 


/VtT.  21,  22. 


gi:19;  16:5. 


dition  to  be  in,  we  should  not  after- 
ward be  judged,  ive  would  not  be  in- 
curring judgment,  from  the  hand  of 
God.  Notice  how  the  apostle  says 
"  we,"  kindly  putting  himself  among 
them  and  softening  the  application. 

32.  But  when  Ave  are  judged, 
or  more  exactly,  But  being  judged,  as 
we  are  in  the  temporal  sufferings  and 
afflictions  that  have  befallen  us  (ver.  so), 
w^e  are  chastened,  subjected  to  dis- 
cipline of,  or  by,  the  Lord  (Heb. 
12:6-11),  in  order  that  we  may  not  be 
condemned,  at  the  last  judgment, 
with  the  world,  the  unbelieving  por- 
tion of  mankind  (John  is  :  18). 

33.  Conclusion  of  the  whole  sub- 
ject. Wherefore,  my  brethren, 
addressing  them  in  brotherly  love, 
Avhen  ye  come  together  in  your  re- 
ligious asseml)ly  to  eat  of  the  Lord's 
Supper,  tarry  one  for  another. 
Let  there  be  no  haste,  but  kindly  wait 
till  the  whole  assembly  may  be  con- 
vened, so  that  everything  may  be 
orderly  and  devoutly  done  (ver.  21). 
Remember  that  it  is  not  an  ordinary 
meal,  or  that  its  purpose  is  not  to  sat- 
isfy the  appetite. 

34.  If  any  man  hunger,  let  him 
eat  at  home ;  that  ye  come  not 
together  unto  condemnation, 
unto  judgment  (vtr.  29)  upon  yourselves. 
It  seems  that  the  apostle  would  have 
them  separate  it  entirely  from  any 
other  meal.  And  the  rest,  regarding 
details,  will  I  set  in  order  when  I 
come.  Thus  abuses  were  abolished 
at  Corinth.  This  passage  has  been  ap- 
pealed to  by  Romanists  in  support  of 
tradition.  But  they  who  assert  tra- 
ditions fail  to  prove  them  as  authentic. 
The  apostles  tnemselves  referred  back 
their  in.structions  to  the  Lord  and  his 

word  ( 7  :  10 ;  9  :  14  ;  11  :  23  ;  Acts  15  :  15  :  2  Peter 

1 :  19-21 ).  No  ordinance  can  stand  which 
is  not  grounded  in  the  word  of  God. 


Questions  have  arisen  as  to  the 
nature  of  the  Lord'n  tapper,  in  it^  rela- 
tion to  social  and  cliurch  life.  Is  it  a 
social  meal,  to  be  observed  at  any  time, 
privately  or  publicly,  individually  or 
collectively  ?  Or  is  it  a  strictly  relig- 
ious ordinance  to  be  observed  by  the 
church  at  its  gatherings  ?  Can  a  com- 
mon meal  partaken  of  devoutly  and 
thankfully  at  home  be  a  supper  of  the 
Lord,  or  must  it  be  observed  in  the 
church  or  a  religious  assembly  ? 

To  this  it  may  be  replied : 

1.  That  the  Supper  as  instituted  by 
our  Lord  was  not  a  meal  in  the  ordi- 
nary sense.  For  (1)  Jesus  took  "a 
loaf"  (Matt.,  Mark,  Luke,  and  1  Cor., 
according  to  the  best  text)  and  each  of 
the  eleven  received  but  a  part  of  it. 
The  whole  loaf  (commonly  thin,  flat, 
and  round)  was  not  more  than  enough 
for  the  meal  of  a  single  person.  (Comp. 
Luke  11 : 6.)  And  (2)  Jcsus  took  "  a  cup  " 
(best  text.  Matt,  and  Mark)  and  said, 
"Drink  ye  all  of  it"  (Matt.),  and 
"  they  all  drank  of  it "  (Mark).  And 
so  a  cup  of  wine  hardly  sufficient  for  a 
single  meal  of  one  person  is  shared  in 
by  the  eleven.  Thus  as  originally  in- 
stituted the  Supper  could  be  styled  a 
meal  only  in  a  limited  sense.  Each 
took  a  small  portion  of  the  same  bread 
and  the  same  cup.  (Comp.  1  Cor.  10 :  le,  22.) 
And  that  it  was  not  a  social  meal  is 
evident  from  the  fact  that  it  was  to  be 
ol)served  in  remembrance  of  Christ  and 
in  communion   with  him    (iCor.  io:i6; 

11  :  24-26). 

2.  After  its  institution  there  appears 
to  be  made  a  distinction  between  it  and 
ordinary  meals.  In  Acts  2  :  42  the  dis- 
ciples "  were  constantly  attending  ui)oii 
tlie  teaching  of  the  apostles  and  lellow- 
sliip  (or  the  distribution),  the  breaking 
of  bread  and  prayers."  The  Lord's 
Supper  as  a  religious  ordinance  appears 
to    be   meant   here   by  "breaking  of 


Ch.  XL] 


I.  CORINTHIANS 


275 


bread."  But  afterward  it  is  said  ( ver.  46), 
"  And  daily  attending  with  one  accord 
in  the  temple,  and  breaking  bread  at 
their  homes  (at  home)  they  partook 
of  their  food  with  gladness,"  the  most 
natural  reference  being  to  their  ordi- 
nary meals.  So  also  in  Acts  20  :  7,  11, 
"the  breaking  of  bread"  appears  to 
have  been  the  Lord's  Supper  in  connec- 
tion with  a  religious  service,  after 
which  having  "eaten,"  partaken  of  a 
more  substantial  meal,  Paul  talked  a 
long  while,  and  departed.  Likewise  in 
1  Cor.  11  :  17  ff.,  Paul  makes  the  same 
distinction.  (1)  He  gives  the  model  as 
Christ  first  instituted  the  Supper  in 
which  one  loaf  and  one  cup  were  used 
^ver.  23, 25),  both  iu  the  singular  number. 
(2)  He  condemns  their  perversion  of 
the  Supper,  some  feasting  and  some 
hungry,  thus  treating  it  as  an  ordinary 
social  meal,  showing  that  they  had  a 
wrong  conception  of  the  ordinance  as 
well  as  a  wrong  method  of  observing 
it.  And  (3)  he  enjoined  that  they 
should  not  come  to  their  assembly  hun- 
gry, but  having  eaten  at  home,  should 
wait  for  one  another  and  observe  the 
Supper  together  in  an  orderly  manner. 
It  was  not  for  the  satisfying  of  hunger 
nor  for  the  meeting  of  any  want  in 
their  social  nature,  but  "to  show  the 
Lord's  death  till  he  come."  It  was  for 
the  discerning  of  the  Lord's  body,  and 
in  remembrance  of  him. 

3.  The  Lord's  Supper  appears  to  have 
been  an  ordinance  of  the  church  to  be 
observed  Avhen  assembled  for  worship. 
In  the  eleventh  chapter  of  1  Cor.,  Paul 
speaks  of  certain  customs  or  usages  in 
church  assemblies,  or  public  services 
(i  Cor.  11 :  16).  He  first  speaks  of  the 
conduct  of  women,  and  then  of  the  ob- 
servance of  the  Lord's  Supper.  In 
both  of  these  there  were  irregularities 
among  the  Corinthians.  The  Supper 
he  connects  with  a  church  service,  for 
he  says,  "When  ye  come  together  in 
church  "  (1  Cor.  ii :  IT),  and  also,  "  when 
ye  assemble  yourselves  together"  (i  Cor. 
11:20).  And  as  to  their  perversion  of 
the  Lord's  Supper,  he  says,  "Despise 
ye  the  church  of  God"' (i  Cor.  ii :  22), 
thus  connecting  it  with  the  local  church. 
And  again  he  says,  "  When  ye  come  to- 
gether to  eat,"  that  is,  the  Lord's  Sup- 
per (1  Cor.  11 :  33),  evidently  addressing 
the  church  at  Corinth  (1  Cor.  1:2).  Such 
language,  used  by  the  apostle,  points  to 


the  Supper  as  a  church  ordinance.  And 
this  accords  with  the  solemn  and 
weighty  manner  in  which  he  intro- 
duces its  right  observance  in  11  :  23. 
Indeed  he  appears  to  regard  it  as  wor- 
ship, and  throughout  the  chapter,  to  be 
solemnly  connected  with  the  public 
worship  of  their  church  assemblies. 
And  this  accords  with  the  fact  that  it 
w^as  first  instituted  with,  and  entrusted 
to,  the  eleven  apostles,  who  were  to  be 
the  inspired  organizers  of  his  churches 
in  the  world. 

Pkactical  Remarks. 

1.  Every  Christian  should  earnestly  seek 
conformity  to  Christ  in  heart  and  life  (ver. 
1 ;  Rom.  8  :  29 ;  see  Practical  Remark  34, 
on  chap.  10). 

2.  We  should  foster  the  disposition  to 
commend  whatever  is  commendable  in 
others  (ver.  2 ;  Pro  v.  15  : 1 ;  25  :  15). 

3.  There  is  a  divine  order  among  all 
existences.  There  is  a  propriety  in  recog- 
nizing this  order  everywhere  (ver.  3  :  12 ; 
Eph.  1  :  20-22). 

4.  We  should  observe  the  proprieties  of 
life  in  religious  matters  as  well  as  in 
worldly  affairs  (ver.  4:5;  Rom.  14  :  16). 

5.  The  two  sexes  are  complements  of 
each  other,  each  having  its  place,  and 
neither  should  assume  the  rank,  the 
duties,  or  the  usual  costume  of  the  other 
(ver.  5,  6,  11,  12). 

6.  We  cannot  dishonor  ourselves  with- 
out dishonoring  those  connected  with  us 
(ver.  5:6;  Rom.  2  :  23). 

7.  God  has  made  man  the  head  and 
natural  protector  of  the  family  and  wo- 
man, the  queen  of  the  home,  the  help- 
mate of  man  (ver.  7-9;  Prov.  31  :  23,  30). 

8.  "  It  is  a  perversion  of  God's  ordinance 
when  a  woman  usurps  authority  over  her 
husband,  or  when  a  man  from  fond  affec- 
tion  becomes  a  slave  to  his  wife  "  (ver.  7- 
9,  Hedinger). 

9.  The  NeAV  Testament  confirms  the  Mo- 
saic narrative  as  historj^  and  the  word  of 
God  (ver.  7-9  :  Luke  24  :  27). 

10.  Christians  should  observe  in  public 
worship  proper  decorum  and  a  respect  for 
the  common  usages  of  society  (ver.  7-10). 

11.  Angels  are  closely  connected  Avith 
the  experience,  worship,  and  work  of 
Christians  (ver.  10 ;  Ps.  91  :  11 ;  Luke  15  : 
10;  16:22). 


276 


I.  CORINTHIANS 


[Ch.  XII. 


12.  Woman  is  as  essentially  important 
in  lier  place  as  man  is  in  his,  both  in  the 
kingdom  of  nature  and  of  grace  (ver. 
11,  12). 

13.  The  conduct  of  either  sex  in  the 
worship  of  God  should  accord  with  the 
teachings  of  grace,  nature,  and  common 
sense  (ver.  13-15). 

14.  Both  man  and  woman  have  a  sphere 
in  which  eacli  can  attain  the  highest  de- 
velopment (ver.  11-15). 

15.  Both  in  public  and  private,  in  the 
church  and  in  the  world,  woman  should 
evince  that  modesty  and  reserve  w'hich 
are  her  highest  ornaments  (ver.  15;  1 
Peters  :  3,  4). 

16.  We  may  well  hold  to  whatever  has 
the  sanction  of  apostolic  authority  and 
precedent  (ver.  16;  Eph.  2  :  20). 

17.  Faithful  reproof  is  better  than  un- 
qualified praise  (ver.  17 ;  Prov.  27  :  5,  6). 

18.  The  Lord's  Supper  is  a  church  ordi- 
nance. The  church  is"  to  come  together  " 
for  its  observance  (ver.  18,  20,  33). 

19.  Divisions  and  factions  in  churches 
result  from  a  low  state  of  religion,  and 
are  opposed  to  the  spirit  of  the  gospel 
(ver.  19 ;  1  :  10 ;  3:3;  Rom.  16  :  17). 

20.  God  often  uses  divisions  among 
Christians  to  show  who  are  his  true  dis- 
ciples (ver.  19 ;  Rev.  3  :  10). 

21.  There  is  a  tendency  in  even  the  best 
of  Christians  to  degenerate  and  depart 
from  the  simplicity  of  the  gospel  (ver. 
20-22 ;  Gal.  1:6:1  Tim.  4  :  6,  7). 

22.  The  Lord's  Supper  cannot  be  pro- 
perly observed  by  any  one  while  exercis- 
ing a  spirit  of  selfishness  and  greed  (ver. 
21,  22,  34). 

23.  The  abuses  of  the  Lord's  Supper 
have  arisen  in  departing  from  its  original 
simplicity.  Thus  in  the  popish  mass  and 
in  the  additions  of  ritual  churches  (ver. 
23;  ITim.  4  :  6,  7). 

24.  The  best  way  to  uproot  error  is  to 
preach  the  truth  in  all  its  simplicity  (ver. 
23,24;  2;  1,  5;  Acts  20  :  27). 

25.  The  Lord's  Supper  is  not  of  the 
nature  of  a  feast  or  of  a  sacrifice,  but  is 
a  syralx)lic  commemoration  of  the  death 
of  Christ  (ver.  2:^,  26). 

26.  As  to  its  design  it  is  a  memorial,  a 
loving  remembrance  of  his  sufferings  and 
death  for  us  (ver.  24,  25). 

27.  It  is  not  an  ordinance  of  heaven, 


but  of  churches  on  earth  to  be  continued 
till  Christ's  second  coming.  Then  we 
shall  no  longer  need  it,  for  we  shall  see 
him  and  be  like  him  (ver.  26;  1  John 
3  :  2). 

28.  It  is  not  a  private  but  a  public  or- 
dinance of  the  assembled  church,  pro- 
claiming the  Lord's  death  for  them,  and 
their  belief  in  his  second  coming  (ver. 
26;  Gal.  3:1:  Ileb.  9  :  2S). 

29.  It  should  be  approached  reverently, 
and  partaken  of  penitently  in  humble 
faith  in  Christ,  as  an  atoning  and  all- 
sufficient  Saviour  (ver.  27-29). 

30.  It  should  be  preceded  by  self-ex- 
amination and  a  renewed  consecration  to 
Christ,  and  should  be  treated,  not  as  a 
common  meal,  but  as  a  solemn  symboliza- 
tion  of  the  body  and  blood  of  Christ  (ver. 
28,  29;  John  6  :  53,  54). 

31.  An  improper  and  irreverent  observ- 
ance of  the  Lord's  Supper  Ls  especially 
displeasing  to  God,  and  may  be  followed 
by  Divine  chastisement  (ver.  27, 29, 30,  32). 

32.  If  we  would  not  incur  the  displeasure 
of  our  Lord  we  must  deal  honestly  with 
ourselves,  renounce  our  sins,  and  ap- 
proach his  table  penitently  with  a  desire 
to  honor  him  and  advance  his  cause 
(ver.  31). 

33.  God's  design  in  chastisement  is  that 
his  people  may  be  reclaimed,  not  de- 
stroyed (ver.  32;  Heb.  12  :  5-8;  2  Cor. 
6:9). 

34.  At  the  Lord's  table  the  rich  and  poor 
meet  together,  and  all  stand  on  a  common 
level  before  God  (ver.  21,  33,  34). 

35.  Human  tradition  is  nothing,  but 
God's  word  and  ordinances,  as  they  come 
to  us  through  inspired  men,  are  supreme 
(ver.  34 ;  Col.  2  :  8 ;  2  Peter  1  :  21). 

CHAPTER  XII. 

Paul  passes  to  spiritual  gifts  concern- 
ing which  it  would  seem  the  Corin- 
thians had  asked  certain  questions  in 
their  letter.  The  discussion  is  con- 
tinued to  the  end  of  tlie  fourteenth 
chapter.  He  first  speaks  of  the  nature 
and  test  of  spiritual  gifts  (i-3) ;  then 
treats  of  their  unity  and  diversity  (+-11) ; 
illustrates  by  the  human  body  in  which 
there  are  many  members  ('2-u),  but 
none  to  be  overrated  or  despised  ( 12-26). 
Application  of  these  principles  to  the 


Ch.  XIL] 


I.  CORINTHIANS 


277 


Reproofs  and  instructions  concerning 
spiritual  gifts. 

12  NOW  •>  concerning  spiritual  gifts, 
brethren,  I  would  not  have  you  igno- 

2  rant.  Ye  know  J  that  ye  were  Gentiles, 
carried  away  unto  these  J  dumb  idols, 

3  even  as  ye  were  led.  Wherefore  I  give 
you  to  understand,  ^that  no  man 
speaking  by  the  Spirit  of  God  calleth 
Jesus  accursed  :  and  i  that  no  man  can 


12  NOW  concerning  the  spiritual  ^ifts, 
brethren,  I  do  not  wish  you  to  be  igno- 
rant. 

2  Ye  know  that  when  ye  were  Gentiles 
ye  were  carried  away  to  the  dumb 
idols,  in  whatever  way  ye  were  led. 

3  Wherefore  I  make  known  to  you,  that 
no  one  speaking  in  the  Spirit  of  God 


ft  14  :  1,  37. 


i  Eph.-2  :  11,  12  ;  1  Thess.  1  :  9  ;  1  Peter  4:3.  j  Ps.  115  :  5,  7. 

I  Matt.  16  :  16,  17  ;  John  15  :  26. 


k  1  John  4  :  2,  3. 


Corinthians,  as  a  church  of  Christ 
(27-31).  In  this  whole  discussion  we 
have  a  vivid  picture  of  a  remarkable 
period  of  Christianity,  when  super- 
natural gifts  were  enjoyed. 

1-17.  Origin,  nature,  test, 
unity,  and  diversity  of  spiritual 

GIFTS. 

1.  The  apostle  commences  as  in  7  : 1 ; 
7  :  25 ;  and  8  :  1.  Now  concerning 
spiritual  gifts,  better,  Now  concern- 
ing the  spiritual — well  known  to  the 
Corinthian  church,  and  about  which 
they  had  probably  consulted  him  {^  ■  i). 
Some  word  is  understood  expressive  of 
those  agencies  emanating  from  the  Holy 
Spirit.  Some  supply  persons;  others 
supply  matters.  But  gifts  seems  to  be 
the  best  word,  mentioned  in  ver.  4, 
upon  which  is  the  whole  discussion, 
and  which  formed  one  of  the  charac- 
teristics of  the  apostolic  churches.  These 
gifts  were  supernatural  endowments 
which  came  in  accordance  with  pro- 
phecy (Joel  2 :  28)  and  the  promise  and 
prediction  of  our  Saviour  (John  u :  le,  26; 
Mark  16 :  17, 18:  Acts  1 : 5),  and  Were  gene- 
rally diffused  among  believers  ( Acts  2:4; 
10:44-46),  and  exhibited  great  diversity 

(  ver.  28-30  ;  Rom.  12  :  6-8  ;  Eph.  4  ;  7-11),        It     is 

noi,  strange  that  certain  disorders  and 
abuses  should  arise.  Some  deceived, 
or  deceiving,  would  claim  what  they 
did  not  possess,  or  more  than  they  pos- 
sessed. Some  would  be  dissatisfied 
with  their  own  gift  and  envy  others. 
Some  would  be  forward  and  ostenta- 
tious, and  thus  rivalries  and  confusion 
would  arise  in  their  public  assemblies. 
It  would  seem  also  that  the  gift  of 
tongues  had  come  to  be  regarded  as 
pre-eminent,  even  to  the  detraction  of 
other  gifts,  such  as  the  gift  of  prophecy. 
To  correct  these  evils  Paul  proceeds  to 
show  that  all  gifts  proceed  from  the 


Spirit,  and  in  the  next  chapter  that 
love  is  the  greatest  and  guide  of  all, 
and  finally  in  chapter  fourteen,  that  the 
gift  of  prophecy  was  superior  to  that 
of  tongues,  and  that  order  should  pre- 
vail in  all  they  did  in  their  assemblies. 
I  would  not  have  you  ignorant, 
better,  /  do  not  wish  you  to  he  ignorant. 

(See  on  10  :  1.) 

3.  Ye  know  that  ye  were  Gen- 
tiles— according  to  the  most  approved 
text,  that  lohen  ye  were  Gentiles,  heathen 
in  fact  as  well  as  in  name.  The  church 
at  Corinth  was  largely  Gentile  ( Acts  is : 
6-11).  Ye  were  carried  away,  blind- 
ly led  without  reason,  to  the  dumb 
idols  in  ivhatever  way  ye  were  led. 
The  dumb,  the  deaf,  and  voiceless  idol 
was  suggestive,  by  way  of  contrast,  of 
the  speakings  by  prophecy,  tongues, 
and  otherwise  of  the  Spirit.  (Comp.  Ps. 
115 :5;  Hab.  2:18, 19.)  Their  fonucr  con- 
dition is  emphasized  when  they  were 
blindly  carried  away  by  tlie  delusive 
utterance  of  pagan  priests  and  priest- 
esses to  worship  inanimate  idols,  A 
contrast  indeed  with  the  divine  Spirit 
dwelling  within  them,  and  acting  in 
harmony  with  the  faculties  of  their 
souls. 

3.  Wherefore,  because  you  have 
been  in  such  a  state,  blinded  and  ig- 
norant, I  give  you  to  understand. 
You  need  instruction  in  regard  to  the 
extraordinary  gifts  of  the  Spirit ;  and 
therefore /?7io^e  knoivn  to  you  certain 
fundamental  characteristics  of  the  gifts, 
namely:  "Jesus  is  not  execrated,  but 
confessed  as  Lord  "  (Meyer).  That 
no  man  speaking  by,  rather,  in, 
the  Spirit  of  God— pervaded  by  the 
Spirit,  calleth  Jesus  accursed. 
(See on  Rom.  9:3).  The  veiy  idea  is  ex- 
cluded by  the  fact  that  the  speaker 
dwells  as  it  were  in  the  Spirit.  And 
that  no  man  can  say  (omit  that) 


278 


I.  CORINTHIANS 


[Ch.  XII. 


sav  that  Jesus  is  the  Lord,  but  by  the 
Holy  Ghost. 

4  Now  "  there  are  diversities  of  gifts, 

5  but  °  the  same  Spirit :  "  and  there  are 
differences  of  administrations,  but  the 

6  same  Lord :  and  there  are  diversities 
of  operations,  but  it  is  the  same  God 

7  P  which  worketh  all  in  all.    iBut  the 
manifestation  of  the  Spirit  is  given  to 

8  every  man  to  profit  withal.    For  to  one 


says,  Jesus  is  accursed  ;  and  no  one 
can  say,  Jesus  is  Lord,  but  in  the  Holy 
Spirit. 

Now  there  are  diversities  of  gifts, 
but  the  same  Spirit.  And  there  are  di- 
versities of  services,  and  the  same 
Lord.  And  there  are  diversities  of 
workings,  but  the  same  God  who  works 
all  in  all.  But  to  each  one  is  given  the 
manifestation  of  the  Spirit,  for  profit- 


m  Heb.  2  :  4  ;  1  Peter  4  :  10. 

p  Eph.  1  :  23. 


n  Eph.  4:4.  o  Ver.  28,  29 ;  Rom.  12  :  6-«  ;  Eph.  4  :  11,  12. 

q  Eph.  4  :  7  ;  1  Peter  4  :  10,  11. 


Jesus  is  Lord,  but  by,  rather,  m  the 
Holy  Ghost,  Spirit,  as  above.  (Comp. 
Phil.  2:11).  The  apostle  does  not  mean 
the  mere  utterance  of  these  words,  but 
the  hearty  and  true  confession  of  them 
which  can  only  be  spoken  by  one  who 
is  enlightened  by  the  Holy  Spirit. 
Compare,  "  Ye  received  the  Spirit  of 
adoption,  whereby  we  cry,  Abba,  Fa- 
ther "  (Rom.  8 :  15),  and  Peter's  confession 
and  our  Lord's  reply  (Matt.  i6:  le,  n). 
See  also  a  similar  test  in  1  John  4  :  1-3. 
"  Paul  furnishes  a  test  of  truth  against 
Gentiles ;  John  against  false  prophets  " 
(Bengel).  Paul  lays  a  broad  founda- 
tion. The  Spirit  is  not  confined  to  ex- 
traordinary gifts,  but  extends  in  his  in- 
fluence to  all  gifts,  and  to  the  very  be- 
ginnings of  spiritual  life.  The  Spirit  is 
the  origin  of  all ;  and  we  w^ould  natu- 
rally expect  a  great  variety  of  gifts  pro- 
ceeding from  him  (next  verse). 

4.  The  diversity  and  unity  of  the 
gifts  of  the  Spirit  are  stated  and  ex- 
plained in  this  and  the  two  following 
verses.  Now  there  are  diversities, 
divisions  or  disfributio7i^,  of  grifts.  The 
word  translated  gifts  is  used  only  by 
Paul  in  the  New  Testament,  except  1 
Peter  4  :  10,  and  means  a  gift  of  divine 

grace  or  favor.  (  see  l  :  7  ;  7:7;  2  Cor.  1  :  11  ; 
Rom.  1  :  11:  5  :  15:  6  :  23;  11  :  29.)        It    is    USCd 

almost  always  in  this  Epistle  of  special 
gracious  eyidowments  of  the  Holy  Spirit ; 
in  addition  to  the  ordinary  fruits  of  the 
Spirit  (oai.  5:22),  whicli  exist  in  the 
believer  in  such  a  way  as  to  fit  him 
thereby  to  actively  serve  the  cause  of 

Christ  (ver.  28-31  ;  1  Peter  4  :  lO),       But    thC 

same  Spirit,  bestows  the  gifts  on 
believers  as  he  will  "  (ver.  ii).  Notice 
how  the  different  persons  of  the  Trinity 
are  connected  Avith  these  gracious  en- 
dowments (this  and  next  two  verses). 

5.  And  there  are  differences, 
rather,  diro'sifics  (the  same  word  as  in 
ver.  4),  of  administrations,  or  serv- 


ices, but  the  same  Lord,  under 
w  horn  and  to  whom  these  services  are 
performed. 

6.  And  there  are  diversities  of 
operations,  the  workings,  the  deeds 
wrought,  the  effects  produced ;  but 
(omit  it  is  according  to  the  best  text) 
the  same  God  which  worketh  all, 
these  workings  of  the  Spirit,  in  all, 
upon  whom  they  are  bestowed.  Notice 
how  Paul  presents  three  sides  of  these 
extraordinary  gifts :  gracious  bestow- 
ments,  services  to  the  cause,  and  effect- 
ive results  ;  and  three  sides  of  the  Di- 
vine agency :  the  Holy  Spirit  who  be- 
stows the  gift  on  each  individual  be- 
liever ;  Christ,  the  Lord  and  Master, 
the  Head  of  the  church  to  whom  and 
under  whom  the  services  are  performed ; 
and  God,  the  Father,  the  cause  of  all 
power,  who  gives  efficiency  to  all  work- 
ings of  the  Spirit.  The  same  ascending 
divine  gradation  is  observed  here  as 
elsewhere  (Eph.  4: 6),  according  to  the 
parts  performed  by  the  Father,  Son, 
and  Spirit,  in  the  work  of  redemption. 
Thus  in  tliese  gracious  endowments 
there  is  unity  in  their  origin,  in  their 
ministry,  and  in  their  effects. 

7.  Paul  states  the  olyect  of  these 
gifts — the  l)enefit  of  others.  But  the 
manifestation  of  the  Spirit  is 
given  to  each  one,  to  each  Christian 
thus  receiving  the  gift,  to  profit 
withal,  for  profiting,  others.  The 
Spirit  indeed  makes  known  his  power 
in  them,  and  they  working  with  the 
Spirit  (3 :9),  make  known  his  power  to 
others.  Thus  these  extraordinary  en- 
dowments become  at  once  evidences 
that  they  were  of  God,  and  at  the  same 
time  the  means  of  conveying  truth  and 
the  knowledge  of  salvation  to  others. 

8.  The  apostle  proceeds  to  confirm 
wliat  he  had  said  in  ver.  7,  at  the  same 
time  .specifying  the  various  gracious 
gifts,  which  in  their  very  nature  are  for 


Ch.  XII.] 


I.  CORINTHIANS 


279 


is  given  by  the  Spirit  «■  the  word  of  wis- 
dom ;  to  another  ^the  word  of  knowl- 

9  edge  by  the  same  Spirit ;  *■  to  another 
faith  by  tlie  same  Spirit ;  to  auotlier 
"the  gifts   of    healing   by  the  same 

10  Spirit;  ^to  another  the  worting  of 
miracles ;  to  another  j  prophecy ;  ^  to 
another  discerning  of  spirits ;  to  an- 
other "-divers    kinds    of   tongues;    to 


8  ing.  For  to  one  is  given  through  the 
Spirit  a  word  of  wisdom;  and  to 
another  a  word  of  knowledge  accord- 

9  ing  to  the  same  Spirit;  to  another 
faith,  in  the  same  Spirit;  and  to 
another  gifts  of  healings  in  the  one 

10  Spirit;  and  to  another  workings  of 
miracles ;  to  another  prophecy ;  to 
another  discerning  of  spirits ;  to 
another  various  kinds  of  tongues  ;  and 


r  2  :  6,  7  ;  Eph.  1  :  17. 

s  1  :  5  ;  2  Cor.  a :  7. 

«  13  :  2  ;  Matt.  17  :  19,  20. 

u  Mark  16  :  18  ;  Acts  3:6;  James  5  :  14. 

X  Mark  16  :  17  ;  Acts  6  :  8. 

y  14  :  1,  etc. ;  Acts  11  :  28  ;  Rom.  12  :  6. 

zU:  29;  Acts  8  :  21 ;  1  John  4 

1-3 ;  Rev.  2  :  1,  2. 

o  14  :  18  ;  Acts  2:4;  10  :  46. 

the  good  of  others.  For,  to  appeal  to 
facts  and  illustrate,  to  one  is  given 
by,  rather,  through,  the  Spirit  the 

Avord,  rather,  a  ivord,  a  discourse  or 
utterance,  of  wisdom,  concerning 
the  divine  plan,  previously  hidden,  of 
salvation  for  men  through  the  death  of 
Christ  (2:6).  To  another,  a  word, 
discourse  or  utterance,  of  knoAVledge, 
showing  deep  insight  into  the  truths  of 
religion  (i3:2).  The  word  of  wisdom 
may  be  regarded  as  tlie  gift  of  reveal- 
ing the  hidden  truths  of  the  gospel 
which  belonged  to  the  apostles  and 
some  other  inspired  men ;  the  word  of 
knowledge  as  a  gift  for  understanding 
and  explaining  these  truths,  which  be- 
longed also  to  other  teachers.  By,  bet- 
ter, according  to,  the  same  Spirit. 
Notice  the  unity  of  these  various  gifts 
is  kept  in  view  to  the  end  of  ver.  11. 
They  emanate  from  the  Spirit  and  are 
disposed  to  each  as  the  Spirit  wills. 

9.  To  another  faith.  This  is  not 
saving  faith,  for  that  is  common  to  all 
believers ;  nor  a  faith  of  miracles,  for 
that  is  too  narrow,  and  is  also  named 
in  the  next  verse.  It  rather  refers  to 
an  unusual  confidence  and  assurance, 
bestowed  by  the  Spirit  on  believers  for 
great  occasions,  peculiar  emergencies, 
or  important  missions.  Such  seems  to 
have  been  the  faith  of  Stephen  (Acts 

6  :  5,  15  ;  7  :  56)  ;    it  is   like  the  "  fullnCSS  of 

faith"  in  Heb.  10  :  22,  and  of  the  mar- 
tyrs in  the  eleventh  chapter  of  the 
Hebrews.  To  another  the  gifts  of 
healing,  rather,  of  healings.  The 
plural  is  used  in  reference  to  the  differ- 
ent endowments  exercised  in  healing 
different  diseases.  These  gifts  seem  to 
have   been    common  in  the  apostolic 

age  (Mark  16  :  18 ;  Acts  3  :  7;  5  :  15,  16;  9  :  34 ; 
19  :  11,  12  ;  28  :  8, 9  ;  James  5  :  14,  15).     By,  morC 

exactly,  hi,  by  and  through,  the  same 
Spirit  .  .  .  one  Spirit.  The  expres- 


sion varies,  but  the  unity  of  the  source 
and  medium  of  the  power  is  kept  in 
view.  The  Spirit  contains  all  these 
powers  in  himself  and  confers  them. 

10.  To  another,  workings  of  mira- 
cles— effects  produced  by  the  exercise  of 
miraculous  power ;  the  power  of  work- 
ing miracles  in  general  (Acts  9  :  40;  is :  11 ; 
16:18).  The  ability  to  understand  and 
heal  diseases  (ver.  9)  of  course  is  not  in- 
cluded. To  another  jjrophecy; 
speaking  by  the  inspiration  of  the 
Spirit  and  declaring  the  purposes  of 
God.  (See  on  11 :  4.)  This  is  to  be  distin- 
guished from  ordinary  propliesying  and 
preaching.  To  another  discerning 
of  si)irits,  having  the  power  to  dis- 
tinguish and  decide  whether  one  is 
speaking  by  the  Spirit  of  God,  by  his 
own    unaided    power,    or    by  an  evil 

spirit  ( 1  Tim.  4  :  1 ;  1  John  4:1).     They  COUld 

decide  not  only  between  the  false  and 
the  true,  but  also  in  regard  to  the  spir- 
itual value  of  the  utterances,  (see on 
14:29.)  To  another  divers  kinds 
of  tongues ;  enabling  him  to  speak 
in  languages  not  his  own  (Acts 2: 4,11) 
and  in  tongues  different  from  all  known 
tongues  (14:10),  Those  endowed  with 
tongues  appear  to  have  been  in  a  high 
state  of  spiritual  ecstasy,  speaking, 
singing,  and  praying  (i4:6,  14,  15;  Acts 
2 :  11).  It  seems  to  have  been  an  act  of 
worship  rather  than  of  teaching.  There 
is  no  evidence  that  the  apostles  used  it 
in  preaching  the  gospel  to  foreign 
nations.  Besides  the  description  of 
the  gift  of  tongues  in  this  and  the  four- 
teenth chapters  of  this  Epistle,  the  only 
direct  information  is  found  in  Acts 
2  :  1  ff.  ;  10  :  46  ;  19  :  6 ;  and  Mark  16  : 
17.  It  is  not  mentioned  in  the  later 
Epistles,  and  it  probably  continued  no 
longer  than  the  apostolic  age.  (See 
note  on  Acts  2:4;  and  Schaff,  "  His.  of 
Chris.  Ch.,"  Vol.  I.,  pp.  234-242).     To 


280 


I.  CORINTHIANS 


[Ch.  XII. 


another  *>  the  interpretation  of  tongues. 

11  But  all  thej^e  worketh  that  one  and 
the  selfsame  Spirit,  <=  dividing  to  every 
man  severally  ''as  he  will. 

12  For  <^  as  the  body  is  one,  and  hath 
many  membei-s,  and  all  the  members 
of  that  one  body,  being  many,  are  one 

13  body:  'so  also  in  Christ.  For  sby  one 
Spirit  are  we  all  baptized  into  one 
body,  h -whether  ive  be  Jews  or  Gen- 
tiles, whether  we  be  bond  or  free  ;  and 
*  have  been  all  made  to  drink  into  one 
Spirit. 


to  another  interpretation  of  tongues. 

11  But  all  these  works  the  one  and  the 
same  Spirit,  dividing  to  each  one  sever- 
ally even  as  he  will. 

12  For  as  the  lx)dy  is  one  and  has  many 
members,  and  all  the  members  of  the 
body,  being  many,  are  one  body,  so 

13  also  is  the  Christ.  For  in  one  spirit  we 
were  all  baptized  into  one  body, 
whether  Jews  or  Greeks,  whether  bond 
or  free ;  and  were  all  made  to  drink  of 


6  14  :  27.         c  7  :  7  ;  Rom.  12  :  6.         d  Heb.  2:4.         e  Rom.  12  :  4,  5  ;  Eph.  4  :  4, 16.        /  Ver.  27  ;  Gal.  3  :  16. 
g  Matt.  3  :  11 ;  Eph.  4  :  4,  5.  h  Gal.  3  :  28  ;  Eph.  2  :  13,  14,  16.  i  John  7  :  51-39. 


another  the  interpretation  of 
tongues  ;  the  ability  to  translate  the 
tongue,  and  explain  its  meaning.  This 
was  not  needed  at  Pentecost,  for  every 
one  heard  in  the  language  in  which  he 
was  born  (Acts2:b).  For  further  on 
this  gift  see  14  :  5,  23,  26,  27.  There  are 
nine  gifts  named  here,  eight  implied  in 
ver.  28,  and  seven  in  ver.  29,  30. 

11.  Having  thus  enumerated  these 
gifts  the  apo.stle  again  emphasizes  their 
unity,  bestowed  and  wrought  by  the 
one  Spirit.  But  all  these  diversities 
of  gifts  Avorketh  that  one  and  the 
selfsame  Spirit.  Notice  that  what 
is  said  of  God  in  ver.  6,  is  here  said  of 
the  Spirit,  dividing  to  every  man 
(compare  the  cloven  or  distributing 
tongues  of  Acts  2  :  3)  severally,  re- 
spectively and  individually,  as  he 
will,  not  arbitrarily,  but  deliberately 
and  discriminately,  according  to  the 
capacity,  disposition,  and  mental  fit- 
ness of  each  believer.  The  personality 
of  the  Spirit  is  implied,  as  one  who 
works  and  wills. 

12.  The  unity  of  these  diverse 
gifts  illustrated  by  the  human 
body  ;  and  the  principle  applied 
to  the  church. 

12.  For  as  the  body  is  one  and 
hath  many  members,  etc.  This 
figure  is  a  common  one,  and  a  favorite 

one    with    Paul    (  Rom.  12  :  4.  5 ;  Eph.  4  :  16 :  .5  : 

.30:  Col.  2  :  19).  In  the  human  organism 
there  is  diversity  in  unity.  So  also 
is  Christ  in  relation  to  and  in  connec- 
tion   Witll    Ills    church    (ver.  28;  comp.  3  :  I6; 

John  15:1).  "  The  whole  Christ  ncludes 
the  head  and  the  body"  (Augustine). 
Believers  are  spiritually  in  Christ  (Rom. 
12 : 6;  2  Cor.  .5  17)  ;  and  a  Spiritual  unity 
pervades  Chri.st  and  his  people. 

13.  Confirms  this  unity  of  believers 


in  Christ,  by  an  appeal  to  facts  in  their 
own  Christian  experience.  For  by, 
rather,  in  one  Spirit,  regenerated 
and  renewed  (Eph.  3  :  24 ;  coi.  3 :  10)  are 
we  all,  rather,  tve  irere  all  bap- 
tized into  one  body,  into  one 
spiritual  organism.  Their  unity  was 
in  one  Spirit,  in  one  baptism,  and  in 
the  one  spiritual  body  of  Christ.  Bap- 
tism has  its  spiritual  side,  which  it 
symbolized  by  the  outward  form  (Rem. 
fi:4-5).     Compare  "in"  or  "into  the 

name  "      (Matt.  28  :  19.  on  which  see  note)     and 

"  For  as  many  of  you  as  have  been  {as 
were)  baptized  into  Christ  have  {diil) 
put  on  Christ"  (Gai.  3:27).  Baptism 
implies  not  differences  among  believers 
but  oneness,  their  unity,  however  op- 
posite their  nationalities,  Avhether 
Jews  or  Gentiles  (rather,  Greeks), 
or  however  different  their  social  condi- 
tions, whether  bond  or  free.  And 
have  heen,  2cere,  all  made  to  drink 
— according  to  the  best  text — of  one 
Spirit,  a  seeming  allusion  to  the  Lord's 
Supper,  of  which  they  first  partook 
immediately  after  their  baptism,  spir- 
itual partaking  of  Christ  ( 10 :  ifi).  What 
the  apostle  says  in  this  verse  can  be 
true  only  of  true  believers,  and  he 
takes  for  granted  that  the  Corinthian 
brethren  are  such.  The  partaking  of 
the  Lord's  Supper  points  also  to  their 
oneness  in  Christ.  Jn  regard  to  the  ref- 
erence to  drinking,  rather  than  of  eat- 
ing, comp.  10  :  2-4  ;  11  :  26 ;  John  4  :  14  ; 
7  :  37, 38.  "  It  is  clear  from  this  passage 
that  Paul  considers  the  unity  of  tlie 
church  not  as  something  formed  from 
without,  but  as  fashioned  from  with- 
in" (Neander).  Some,  liowever,  see 
no  allusion  to  the  SupjH'r.'and  refer  it 
to  the  finst  reception  of  the  Spirit  when 
the  soul  is  born  from  above  (John  3 : 3-6), 


Ch.  XII.] 


I.  CORINTHIANS 


281 


14  For  the  body  is  not  one  member,  but 

15  many.  If  the' foot  shall  say,  Because  I 
am  hot  the  hand,  I  am  not  of  the 
body  ;  is  it  therefore  not  of  the  body  ? 

16  And  if  the  ear  shall  say,  Becavise  I  am 
not  the  eye,  I  am  not  of  the  body  ;  is  it 

17  therefore  not  of  the  body?  If  the 
whole  body  were  an  eye,  where  were 
the  hearing?    If  the  whole  i<;ere  hear- 

18  ing,  where  were  the  smelling?  But 
now  hath  ^  God  set  the  members  every 
one  of  them  in  the  body,  i  as  it  hath 

19  pleased  him.    And  if  they  were  all  one 

20  member,  where  were  the  body?     But 


14  one  Spirit.    For  the  body  also  is  not 

15  one  member,  but  many.  If  the  foot 
say,  Because  I  am  not*  a  hand,  I  am 
no't  of  the  body  ;  it  is  not  therefore  not 

16  of  the  body.  And  if  the  ear  say.  Be- 
cause I  am  not  an  eye,  I  am  not  of  the 
body ;  it  is  not  therefore  not  of  the 

17  body.  If  the  whole  body  were  an  eye, 
Avhere  were  the  hearing  ?  If  the  whole 
were  hearing,  where  were  the  smell- 

18  ing  ?  But  as  it  is,  God  has  set  the  mem- 
bers each  one  of  them  in  the  body, 

19  even  as  he  wished.  And  if  they  were 
all  one  member,  where  were  the  body  ? 


k  Ver.  28. 


iVer.  11;  3  :  5. 


henceforth  the  Spirit  becoming  an  abid- 
ing possession.  Some  of  tliese  would 
translate,  And  all  were  watered  with 
(3:6,7),  that  is,  figuratively,  imbued 
toith  one  Spirit,  such  as  the  miraculous 
endowments  connected  with  the  bap- 
tism of  the  Spirit  at  Pentecost. 

14,  The  same  leading  thought  is 
kept  in  view,  unity  yet  diversity,  and 
all  in  harmony.  For,  so  it  is,  also 
with  the  human  body  ;  it  is  not  one 
member,  it  does  not  consist  of  one 
limb  with  its  particular  office  and  func- 
tion, but  of  many,  each  having  its 
own  office,  function,  and  work,  for  the 
good  of  the  whole.  Having  laid  do^vn 
this  premise  the  apostle  goes  on  to 
apply  it  to  those  who  disparage  their 
own  gift  on  the  one  hand,  and  to  those 
who  despise  the  gifts  of  others  on  the 
other. 

15,  16.  You  must  not  therefore  un- 
derrate your  own  gift  ( ver.  15-20) .  If  the 
foot  shall  say.  Because  I  am  not 
the  hand,  rather,  a  hand,  I  am  not 
of  the  body;  is  it  therefore,  etc. 
This  clause  and  the  corresponding  one 
in  ver.  16  are  not  questions,  but  strong 
denials  of  the  preceding  declarations: 
It  is  not,  therefore,  on  that  account,  not 
of  the  body,  equivalent  to,  it  is  still, 
for  all  that,  of  the  body,  it  belongs  to 
it.  The  saying  so  does  not  make  it  so. 
The  foot  has  its  office,  and  functions, 
and  is  connected  with  the  body,  and  the 
body  cannot  get  along  without  it.  No 
other  member  can  take  its  place,  and 
do  its  work.  So  also  of  the  ear  in  its 
revelation  to  the  eye.  The  application 
to  Christians  as  members  of  Christ's 
body  is  evident.  Each  has  his  place, 
his  gift,  and  work,  according  to  his 
capacity  and  ability,  and  no  one  can 
fill  his  particular  place  or  do  his  in- 


!  dividual  work.  No  one  is  unimportant 
in  Christ's  estimation ;  there  is  no  cause 
for  discontent  (1  Tim.  6:6).  It  is  suffi- 
cient that  it  is  the  will  of  the  Spirit 
(ver.  11),  and  that  each  believer  holds 
that  relation  which  his  Lord  and  Master 
would  have  him. 

17.  By  two  pointed  interrogations 
Paul  shows  that  the  suppositions  in  the 
two  preceding  verses  were  preposterous 
and  absurd.  If  the  whole  body 
were  an  eye,  where  Avere  the 
hearing?  the  important  function  of 
the  ear.  How  could  the  body  do  with- 
out the  hearing  and  the  smelling  ?  To 
deprive  the  body  of  its  members,  or  to 
make  it  consist  of  one  or  more  con- 
spicuous members,  would  be  to  destroy 
its  organism,  to  throw  it  out  of  harmony 
with  itself,  and  unfit  it  for  usefulness. 
But  as  well  might  this  be  as  for  Chris- 
tians to  be  all  apostles,  or  all  prophets, 
or  all  pastors,  or  all  deacons.    (Comp.  ver. 

29,30.) 

18.  But  now,  as  it  really  is,  hath 
God  set,  or  more  exactly,  God  set  or 
disjjosed  the  members  generally,  in 
the  original  constitution  of  the  body  at 
creation,  every  one,  better,  each  one, 
of  them  in  the  body,  each  having 
its  place  and  function,  and  hence  im- 
portant, as  it  hath  pleased  him,  or, 
as  he  unshed.  God's  good  pleasure 
should  be  the  end  of  argument.  His 
wisdom  and  goodness  are  infinite  and 
his  right  is  unquestionable. 

19.  And  if  they  ^vere  all  one 
member,  where  were  the  body? 
what  would  become  of  the  organization 
of  the  body  as  a  whole  ?  The  thought 
is  absurd  and  preposterous,  as  in  ver. 
17.  The  body  having  its  many  mem- 
bers concentrated  into  one  would  be  no 
longer  a  body,  but  a  monstrosity.    As 


282 


I.  CORINTHIANS 


[Ch.  XII. 


now  are  they  many  members,  yet  but 

21  one  body.  And  the  eye  cannot  say 
unto  the  hand,  I  have  no  need  of  thee  : 
nor  again  the  head  to  the  feet,  I  have 

22  no  need  of  you.  Nay,  much  more  those 
members  of  the  body  which  seem  to  be 

23  more  feeble  are  necessary :  and  those 
mehibers  of  the  body,  which  we  think  to 
be  less  lionourable,  u^xin  these  we  be- 
stow more  abundant  honour  ;  and  our 
uncomely  parts  have  more  abundant 

24  comeliness :  for  our  comely  parts  have 
no  need.  But  God  hath  tempered  the 
body  together,  having  given  more 
abundant  honour  to  that  part  which 

25  lacked  :  that  there  should  be  no  schism 


20  But  now  there    are   many  members, 

21  but  one  body.  And  the  eye  can  not 
say  to  the  hand,  I  have  no  need  of  thee  ; 
nor  again  the  head  to  the  feet,  I  have 

22  no  need  of  you.  Nay.  much  more  the 
members  of  the  body  which  seem  to  be 

23  more  feeble,  are  necessary  ;  and  those 
parts  of  the  body  which  we  think  to  be 
less  honorable,  on  these  we  bestow 
more  abundant  honor;  and  our  un- 
comely   parts    have  more   abundant 

24  comeliness  ;  but  our  comelv  parts  have 
no  need.  But  God  ternpered  the 
body  together,  giving  more  abundant 

25  honor  to  that  which  lacked ;  that 
there  might  be    no    division    in    the 


a  body,  performing  the  many  duties  of 
a  body,  it  would  cease  to  be. 

20.  But  now,  as  it  really  is,  are 
they,  rather,  there  are  many  mem- 
bers, yet  but  one  body,  these  all 
have  their  place,  and  go  to  make  up 
the  one  body.  As  in  all  organisms, 
there  is  plurality  in  unity,  and  all  in 
harmony.  The  perfection  of  the  body 
consists  in  its  many  harmonious  parts. 
The  loss  of  even  one  mars  its  unity. 

21.  And  so  one  member  must  not 
disparage  or  despise  another.  And 
since  all  the  members  are  parts  of  the 
body,  the  eye  cannot  say  to  the 
hand,  I  have  no  need  of  thee ; 
they  are  mutually  dependent,  and  one 
is  helpful  to  the  other.  The  same  is 
true  of  the  head  and  the  feet.  One 
possessing  superior  gifts  is  not  inde- 
pendent of  one  having  inferior  gifts; 
nor  must  he  show  pride  because  of  his 
own,  nor  contempt  toward  those  of  the 
other.  The  illustration  here  is  the  re- 
verse of  that  in  ver.  15,  16. 

22.  23.  In  contrast  with  the  nega- 
tive the  apostle  presents  the  positive 
side.  Nay,  much  more,  or,  nay, 
rather  tlian  claiming  no  need  of  inferior 
members,  even  those  members  of 
the  body,  which  seem  to  be — in 
their  own  nature — more  feeble,  are 
necessary.  Tie  does  not  name  any, 
but  simply  affirms  a  fact,  the  weaker 
members  are  necessary.  So  there  is  no 
unnecessary  gift  or  member  in  Christ's 
body ;  the  feeblest  are  necessary  as  well 
as  the  strongest.  And  those  which 
we  think  to  be  less  honourable 
upon  those  we  bestow,  or  clothe 
with,  more  abundant  honour,  such 
as  the  trunk  an<l  the  linil)s,  and  our 
uncomely,  or,  >insrrw/j/,  parts,  have 
more   abundant   comeliness,  by 


means  ofcovering  and  ornament.  "  'The 
weaker,'  '  the  less  honorable,'  and  '  the 
uncomely,'  are  best  left  undefined,  as 
the  apostle  has  left  them ;  the  words 
being  accumulated  and  varied  design- 
edly so  as  to  include  all  parts  of  the 
human  frame,  without  specifying  any" 
(Stanley).  Christianity  may  exist 
without  a  Christian  philosopher,  or  the 
brilliant  pulpit  orator,  but  the  humble, 
every-day  Christian  is  necessary  to  the 
maintenance  of  the  Christian  church. 
Churches  do  exist,  though  apostles  have 
fulfilled  their  mission  and  passed  away, 
but  they  could  not  exist  without  the 
prayers  and  godly  lives  of  the  great 
mass  of  its  memliers  in  humble  life. 

24.  The  first  clause,  which  is  a  con- 
trast of  the  preceding  statement,  right- 
fullj'  belongs  to  the  preceding  verse. 
For,  rather.  But,  our  comely  parts 
have  no  need,  of  such  care  bestowed 
upon  them,  for  example,  the  face,  with 
its  organs,  needs  no  covering.  But, 
begins  a  new  sentence,  and  contrasts 
the  divine  side  with  the  human.  But, 
turning  from  what  we  do  to  the  mem- 
bers individually,  God,  treating  them 
as  a  whole  with  wise  design  (omit 
hath)  tempered  the  body,  caused 
its  various  parts  to  unite  together  in  its 
organic  structure  at  creation,  having 
given,  better,  giriug,  more  abun- 
dant honour  to  that  part  Avhich 
lacked,  the  weak,  the  less  honorable, 
and  the  uncomely  of  ver.  22,  23.  By 
way  of  compensation  God  honors  these 
through  the  natural  instincts  and  feel- 
ings of  men,  which  leads  them  to  bestow 
upon  them  si)ecial  care  and  protection. 

25.  Cod's  object  in  so  dis]>osing  the 
members  of  the  body.  That  there 
should  be  no  schism  in  the  body, 
no  division  of  feeling  and   interest  as 


Ch.  XII.] 


I.  CORINTHIANS 


283 


in  the  body ,  but   that   the   members 
should    have  the  same  care  one  for 

26  another :  ™  and  whether  one  member 
suffer,  all  the  members  siiffer  with  it ; 
or  one  member  be  honoured,  all  the 
members  rejoice  with  it. 

27  Now  n  ye  are  the  body  of  Christ,  and 

28  members  in  particular.  And  "  God  hath 
set  some  in  the  church,  first  p  apostles, 


body,  but  that   the   members   might 
have  the  same  care  one  for  another. 

26  And  whether  one  member  suffers,  all 
the  members  suffer  with  it;  or  one 
member  is  honored,  all  the  members 
rejoice  with  it. 

27  Now  ye  are  Christ's  body  and  sever- 

28  ally  members  of  it.  And  God  set  some 
in  the  church,  first  apostles,  secondly 


7)1  Rom.  12  :  15 ;  Gal.  6  :  2  ;  1  Peter  3:8.  n  Rom.  12  :  5  ;  Eph.  4  :  12  ;  5  :  23,  30  ;  Col.  1  :  24. 

o  Ver.  7-11 ;  Rom.  12  :  6-8  ;  Eph.  4  :  11.  p  Eph.  2  :  20  ;  3:5. 


displayed  in  ver.  21 ;  but  that  the 
members  should  have  the  same 
care  one  for  another,  that  there 
sliould  be  no  partiality,  but  each  exer- 
cising the  same  interest  toward  all  the 
others.  Paul  has  in  mind  the  divisions 
at  Corinth,  and  that  they  highly  hon- 
ored some  gifts  to  the  disparagement  of 
others,  and  his  language  is  modified 
thereby.  For  example  it  would  seem 
from  chap.  11  that  they  overvalued  the 
gift  of  tongues  and  undervalued  proph- 
ecy. There  were  also  class  distinctions 
among  them  (11:22)^  and  other  divi- 
sions (3:3). 

26.  Not  only  is  there  a  care  among 
all  the  members  of  the  body  individu- 
ally (ver.  25),  but  there  is  a  collective 
sympathy  toward  any  one  member. 
And  whether  one  member  suf- 
fer, all  the  members  suffer  with 
it.  A  common  experience ;  pain  even 
in  the  extremities  of  the  bodj^  atfects 
the  whole.  Or  one  member  be  hon- 
oured, all  the  members  rejoice 
with  it.  "The  head  is  crowned,  and 
all  the  man  is  glorified  ;  the  lips  speak, 
and  the  eyes  also  laugh  and  rejoice  " 

(  CHRYSOSTOM  ) .  (  Comp.  ver.  22,  23,  and  Rom. 
12  :  15;  Gal.  6  :  1,  2.)      Tllis    WaS     SUggCStivC 

to  the  Corinthians,  that  they  should 
exercise  mutual  sympathy,  honor  one 
another's  gifts,  and  rejoice  in  one  an- 
other's prosperity  (i3 : 4-7). 

27.  Paul  now  applies  what  he  had 
said  of  the  human  body  to  the  church 
at  Corinth.  Now  ye,  the  Corinthian 
church,  are  the  body  of  Christ,  or 
more  exactly,  are  Christ's  body,  and 
members  in  particular — individu- 
ally  members  of  it.  As  the  church  at 
Corinth  could  be  said  to  be  God's  tem- 
ple, the  Spirit  of  God  dwelling  in  them 
(3 :  16),  so  in  a  like  sense  a  local  church 
can  be  styled  Christ's  body,  since  his 
Spirit  is  present  with  it,  and  dwells  in 
its  members  individually  (6  :  15.  19). 
Possessing  the  Spirit  of  Christ  it  par- 


takes of  the  nature  and  quality  of 
Christ,  represents  Christ  and  his  col- 
lective discipleship,  imaging  forth  spir- 
itually their  characteristics.  Each 
member  has  his  particular  place,  func- 
tion, and  work. 

28.  A  more  general  application  with 
reference  to  spiritual  gifts.  How  God 
disposed  these  gifts  in  the  church.  And 
God  (omit  hath)  set  some  in  the 
church,  when  he  constituted  it.  This 
is  parallel  with  ver.  18.  As  "  body  "  is 
used,  though  there  be  many  bodies,  so 
church,  though  there  be  many  local 
churches.  Paul  is  speaking  of  spiritual 
gifts,  and  he  mentions  those  ofiices 
which  were  especially  endowed  with 
them,  which  endowment  took  place  in 
the  church  at  Jerusalem  on  the  day  of 
Pentecost,  and  afterward  as  it  pleased 
God  and  the  occasion  demanded. 
The  word  church  then  can  have  a  gen- 
eral reference  to  the  Jerusalem  church, 
or  it  may  be  used  abstractly  of  churches 
in  general,  or  generally  of  the  aggre- 
gate discipleship  throughout  the  world. 
Why  may  it  not  combine  all  these  ideas 
in  a  general  way  ?  Is  not  the  church 
here,  according  to  Paul's  idea,  that  of 
which  any  true  Christian  church  was 
an  exponent,  and  which  could  in  a 
sense  be  applied  to  any  local  church, 
as  he  certainly  does  apply  it  in  a  gen- 
eral way  to  the  church  at  Corinth,  (see 
note  on  Acts  9  :  31. )  Commentators  generally 
apply  it  to  the  whole  body  of  Christians 
scattered  throughout  the  world,     (see 

note  on  Matt.  16  :  18. )      It  will  be  UOticcd  that 

Paul  does  not  mention  in  the  list  that 
follows  the  officers  of  the  local  church, 
but  what  might  be  styled  the  official 
organs  of  the  Spirit  in  the  churches. 
First  apostles,  first  chosen,  first  in 
rank,  richly  endowed  with  various  gifts 
(Matt.  10  : 1),  and  the  inspired  organizers 
of  churches.  To  the  Twelve  Paul  was 
added.  (See9:i.)  They  belong  to  the 
churches  in  general.    They  were  the 


284 


I.  CORINTHIANS 


[Ch.  XII. 


secondarily  i  prophets,  thirdly  teach- 
ers, after  that  ^  miracles,  then  » gifts  of 
healings,    » helps,    "governments,    di- 

29  versities  of  tongues.  ^ re  all  apostles? 
Are  all  prophets?    Are  all  teachers? 

30  Are  all  workers  of  miracles?  Have  all 
the  gifts  of  healing  ?  Do  all  speak  with 
tongues  ?    Do  all  interpret  ? 

31  But  ^  covet  earnestly  the  best  gifts : 
and  yet  show  I  unto  you  a  more  excel- 
lent \vay. 


prophets,  thirdly  teachers,  then  mira- 
cles, then  gifts  of  healings,  helps,  gov- 

29  ernings,  various  kinds  of  tongues.  Are 
all  apostles  ?  Are  all  prophets  ?  Are  all 
teachers?  Are  all  workers  of  miracles? 

30  Have  all  gifts  of  healings?  Do  all 
speak  with  tongues ?   Do  all  interpret? 

31  But  desire  earnestly  the  greater  gifts ; 
and  a  still  more  excellent  way  I  show 
you. 


q  Luke  6  :  13  ;  Acts  13  :  1.  r  Ver.  10.  s  Ver.  9. 

■u  1  Tim.  5  :  17  ;  Heb.  13  :  17,  24. 


<Xum.  11  :  17:  Acts  6  :  3,  4. 
a;  14  :  1,  39. 


connecting  link  between  the  spiritual 
kingdom  and  the  outward  church. 
They  had  no  successors.  Even  when 
James,  the  brother  of  John,  was  slain, 
no  successor  was  appointed  (Acts  12  :  i. 
See  note  on  Acts  1 :  26).  Secondarily,  bet- 
ter, secondly,  prophets  (see  on  ver.  10) ; 
thirdly  teachers,  endowed  with 
special  gifts  of  the  Spirit  for  expound- 
ing the  word  of  God.  Both  prophets 
and  teachers  are  mentioned  in  Acts 
13  :  1,  as  connected  with  the  church 
at  Antioch.  (comp.  Rom.  12 : 4-8.)  After 
that  miracles.  ( see  on  ver.  lo. )  Then 
gifts  of  healing.  ( see  on  ver.  9. )  Helps, 
often  applied  to  the  services  of  deacons, 
as  helps  to  the  pastors ;  but  it  is  of 
wider  signification,  applicable  to  those 
who  were  endowed  by  the  Spirit  to  be 
assistants  and  helpers  in  the  work  gen- 
erally. Thus  Mark  was  an  assistant  to 
Paul  and  Barnal)as  (Acts  12: 25;  13 : 5.  See 
also  Rom.  16  : 3, 9).  Dcau  Stanley  supposes 
the  gift  to  refer  to  "  interpretation  of 
tongues,"  and  he  could  have  added,  to 
"discerning  of  spirits,"  enumerated  in 
ver.  8,  10,  but  not  mentioned  here.  It 
might  include  these  as  important  help- 
ers of  others.  Governments,  rather, 
govcrnings ;  that  endowment  of  the 
Spirit  fitting  per.sons  to  preside,  give 
counsel,  and  direct  aifairs  in  the  work 
and  administration  of  the  church. 
Diversities  of  tongues  ;  endow- 
ment to  speak  various  kinds  of  tongues. 

(See  note  on   ver.  10.)        NoticC     how     Paul 

places  this  gift,  so  highly  prized  by 
the  Corinthians,  last  in  the  list,  being 
of  the  least  practical  value,    (see on  14 : 

18,19.) 

29,  30,  The  apostle  eloquently  bursts 
forth  in  a  series  of  animated  questions, 
demanding  decidedly  negative  answers, 
showing  that  the  extraordinary  gifts  of 
the  Spirit  are  not  common  to  all,  but 
distributed  according  to  the  good  pleas- 


ure of  God  (ver.  18,  28).  Are  all 
apostles?  equivalent  to,  Surely  all 
are  not  apostles,  all  are  not  teachers, 
etc.  He  mentions  seven  classes,  select- 
ing those  the  most  manifest  and  which 
attracted  the  most  attention.  The  other 
gifts  were  enjoyed  by  different  ones  of 
these,  in  greater  or  less  measure. 

31.  But  Paul  adds  a  modifying  ex- 
hortation. But,  while  I  would  have 
you  to  be  content  with  your  gift,  and 
not  exercise  pride  over  your  own,  nor 
contempt  toward  those  of  others,  yet  I 
would  not  repress  proper  desire  and 
efforts  for  higher  attainments  and  for 
the  bestownient  of  greater  gifts  ;  there- 
fore I  say,  covet,  desire,  earnestly 
the  best,  rather,  according  to  the 
highest  critical  authorities,  the  greater 
gifts,  such  as  prophesying,  teacliing, 
and  such  as  would  especially  profit  the 
church  (ver.  7;  14: 26).  These  could  be 
sought  after  by  prayer,  faith,  and  the 
diligent  improvement  of  the  talents 
and  gifts  they  already  possessed  (Mark 
* :  25).  Chapter  fourteen  is  a  good  com- 
mentary on  this.  This  clause  properly 
closes  this  part  of  the  discussion,  and 
should  end  the  chapter. 

The  last  clause  of  this  verse  begins 
Paul's  wonderful  exhibition  of  the  ex- 
cellencies of  love,  and  should  be  con- 
nected with  the  next  chapter.  And  yet 
shew  I  you,  rather,  And  moreover  the 
most  excellent,  the  pre-eminently  excel- 
lent, way  I  proceed  to  show  you,  namely, 
the  way  of  love,  which  you  have  not 
mentioned,  and  you  must  have  quite 
overlooked,  as  your  rivalries  and  jeal- 
ousies show.  In  this  way  you  can  best 
attain,  best  enjoy,  and  best  exercise 
these  gifts  to  the  good  of  others. 

Practical  Remarks. 

1.  It  is  of  the  first  importance  for  the 
Christian  to  understand  the  nature,  work. 


Ch.  XIII.] 


I.  CORINTHIANS 


285 


gifts,  and  graces  of  the  Holy  Spirit  (ver. 
1;  John  16  :  14,  15). 

2.  It  is  often  well  to  contrast  our  former 
miserable  condition  under  the  bondage  of 
sin  with  our  present  state  as  Christians 
(ver.  2;  Rom.  6  :  17  ;  Eph.  2  :  11,  12  ;  Titus 
3:3-7). 

3.  All  true  religion  is  produced  by  the 
Holy  Spirit,  who  leads  repenting  sinners 
to  accept  Christ  as  Lord,  and  to  glorify 
him  (ver.  3  ;  John  3:5,  6  ;  Rom.  8  :  14  ; 
John  16:  14). 

4.  God  is  triune  in  his  nature,  and  thus 
bears  a  three-fold  relation  to  the  gifts  and 
graces  of  his  pteople  (ver.  4-6;  2  Cor.  13: 14). 

5.  God  bestows  upon  Christians  all  the 
gifts  and  graces  they  need  in  their  inner 
lives,  in  their  various  callings,  and  in 
their  work  for  Christ  (ver.  4-6  ;  7  :  7  ;  Heb. 
4  :16). 

6.  It  is  the  duty  of  Christians  to  utilize 
their  gifts  and  graces  for  the  peace  and 
edification  of  the  whole  church,  and  for 
the  salvation  of  souls  (ver.  7;  Matt.  25  : 
15;  ]  Peter  4:  10,  11). 

7.  A  Divine  unity  as  well  as  diversity 
is  manifested  in  Christ's  gifts  and  graces 
(ver.  4-11 ;  Col.  1  :  3,  8 ;  Eph.  4  :  4-7). 

8.  God  is  the  source  and  fountain  of 
wisdom  and  knowledge,  and  we  should 
seek  supplies  from  him  (ver.  8 ;  Rom.  11 : 
33;  James  1  :  5). 

9.  T.P  saving  faith  God  may  add  special 
boldness  and  power  with  him,  in  obtain- 
ing great  blessings  in' spiritual  and  bodily 
health  (ver.  9;  James  5  :  13,  20). 

10.  In  deed,  word,  and  spiritual  discern- 
ment we  should  seek  the  special  help  of 
the  Spirit,  in  order  that  we  may  reject  the 
false  and  support  the  true  (ver.  10;  Eph. 
6  :  18,  20). 

11.  With  every  new  experience  Ave  can 
speak  to  others  with  a  new  tongue  (ver. 
10;  Ps.  40:3). 

12.  Since  spiritual  gifts  and  graces  are 
bestowed  according  to  the  Spirit's  wise 
and  good  pleasure,  Ave  should  exercise 
them  with  humility  and  thankfulness, 
and  treat  all  our  felloAV-laborers  AAith 
kindness  and  honor  (ver.  11,  18,  24 ;  Phil. 
4:3). 

13.  There  is  an  analogy  betAveen  nature 
and  grace,  betAveen  the  natural  and 
spiritual  Avorld  (ver.  12-26 ;  Heb.  8:5; 
9:23;  Matt.  13  :  18,  etc.). 


14.  Baptism  and  the  Lord's  Supper 
should  remind  Christians  that  they  are 
one  in  Christ,  hoAvever  diverse  their  con- 
dition in  life  (ver.  13;  10  :  1-3;  Eph.  2  : 
13-15). 

15.  To  regard  as  useless  any  gift  or  grace 
bestoAA'ed  upon  us  is  to  impugn  the  Avisdom 
of  God  (ver.  7,  15,  16). 

16.  That  AA'hich  is  most  obsciu-e  in  the 
kingdom  of  God  is  often  most  important 
(A'-er.  14,  15  ;  Mark  4  :  26-29). 

17.  A  A'ariety  of  talents,  attainments, 
and  gifts  is  essential  to  the  existence  and 
groAA'th  of  the  church.  If  all  Avere  teach- 
ers Avhere  Avere  the  learners?  (ver.  16, 17, 
19). 

18.  Our  graces  and  gifts  are  not  accord- 
ing to  our  pleasure,  but  God's  pleasure 
(ver.  18 ;  Eph.  2  :  8-10 ;  Rev.  4  :  11). 

19.  The  perfection  and  highest  useful- 
ness of  each  Christian  consist  in  possess- 
ing and  using  his  OAvn  talents,  and  dis- 
charging his  OAvn  duties  (ver.  19,  20 ;  Gal. 
6:4;  Phil.  2  :  12,  13). 

20.  Those  having  insight  into  DiAnne 
things  (eyes)  need  their  practical  bretli- 
ren  (hands)  ;  those  Avho  direct  affairs 
(head)  need  the  burden-bearers  (feet) 
(A-er.  21). 

21.  Many  Christians  Avho  are  retiring 
and  apparently  feeble,  but  humble,  meek, 
and  prayerful,  are  often  more  necessary 
to  the  Avelfare  of  the  church  than  the 
talented  and  the  learned  (ver.  22,  23 ; 
1  :20,  2(>-29). 

22.  God  has  so  disix)sed  of  the  gifts  and 
graces  of  believers  as  to  produce  the 
highest  harmony  and  perfection  in  them 
as  a  Avhole  (ver.  24 ;  Eph.  4  :  11-16). 

23.  Since  Christ  is  as  much  to  the  hum- 
blest believer  as  to  the  most  exalted,  and 
the  one  cannot  Avell  do  Avithout  the  other, 
there  should  be  no  rivalries  nor  divisions 
of  feeling  among  them  (ver.  25 ;  Phil.  2  : 
5). 

24.  There  should  be  no  class  distinctions 
in  the  church.  Whatever  tends  to  injure 
one  portion  is  sure  in  the  long  run  to  in- 
jure the  rest  (ver.  25). 

25.  Everj'  local  church  has  its  collective 
relationship  to  Christ,  and  each  member 
an  indiAidual  relation.  The  church  has 
its  duty  as  a  whole  ;  the  members  in  ad- 
dition their  duties  as  parts  (ver.  27 ;  Rev. 
3  :  2-6). 


286 


I.  CORINTHIANS 


[Ch.  XIII. 


Love  supenor  to  all  gifts,  and  chief  among 
Christian  graces. 

13  THOUGH  I  speak  with  the  tongues 
of  men  and  of  angels,  y  and  have  not 
charity,   I   am    become    as    sounding 

2  brass,  or  a  tinkling  cymbal.  And 
though  1  have  the  gift  of  '■  prophecy, 


13  IF  I  speak  with  the  tongues  of  men 
and  of  angels,  but  have  not  love,  I  am 
become  sounding  bra.ss,  or  a  clanging 

2    cymbal.    And  if  I  have  prophecy,  and 


y  1  Johu  3  :  14 ;  4  :  20,  21. 


z  12  :  8-10,  28 ;  14  :  1,  etc.  ;  see  Matt.  7  :  22. 


26.  God  bestows  gifts  and  graces,  not 
alike  upon  all,  but  suited  to  their  mental 
constitutions,  their  work  among  men,  and 
their  positions  in  the  church  (ver.  28; 
Eph.  3:7;  1  Tim.  4:  14). 

27.  Some  of  the  gifts  of  the  early  church 
were  transient ;  and  so  were  some  of  the 
offices  in  which  these  gifts  were  specially 
manifested  (ver.  29,  30). 

28.  We  should  labor  and  pray  for  the 
greater  gifts  and  attainments  in  the  divine 
life,  and  also  help  others  to  do  the  same 
(ver.  31;  Col.  1  :  28,  29). 

29.  The  transient  graces  had  their  im- 
portant uses,  but  the  permanent  and 
ordinary  ones  are  of  the  most  value  (ver. 
31;  13  :13;  14  :  22). 

CHAPTER  XIII. 

This  prose  poem,  on  the  superiority 
of  love  to  all  spiritual  gifts  and  graces, 
is  one  of  surpassing  beauty.  Nowhere 
does  Paul  come  so  near  the  spirit  and 
conceptions  of  John  as  here.  "The 
periods  roll  on  in  rhythmic  melody  to 
the  end  of  the  chapter,  like  a  strain  of 
richest  music  dying,  or  a  golden  sun- 
set "  (Principal  Brown).  "  On  each 
side  of  this  chapter  the  tumult  of  argu- 
ment and  remonstrance  still  rages  ;  but 
within  all  is  calm  ;  the  sentences  move 
in  almost  rhythmical  melody  ;  the  im- 
agery unfolds  itself  in  almost  dramatic 
propriety;  the  language  arranges  it- 
self in  almost  rhetorical  accuracy" 
(Stanley).  The  apostle  first  contrasts 
love  with  extraordinary  gifts  and  graces, 
and  declares  it  to  be  pre-eminently 
essential  to  religion  (ver.  1-3),  then  pre- 
sents its  negative  and  positive  charac- 
teristics (ver.  4-7),  exhibits  its  perma- 
nence, and  finallv  its  pre-eminence  as 
the  chief  of  all  (vrr.g-is). 

1-3.  Love  contrasted  and  de- 
clared TO  BE  pre-eminently  ES- 
SENTIAL TO  RELIGION. 

1.  Paul  speaks  in  the  first  person  to 
give  emphasis  and  vividness.     Assum- 


ing that  to  be  the  case  which  has  never 
occurred,  he  gives  great  strength  and 
force  to  his  words  :  Though  I  speak 
with  the^tongues  of  men  and  of 
angels.  He  mentions  tongues  first, 
as  that  gift  was  overvalued  by  the 
Corinthians.  The  rabbis  speak  of  the 
language  of  angels.  And  surely  they 
must  have  some  mode  of  conveying 
their  thoughts  and  conceptions.  Paul 
speaks  of  having  heard  "  unspeakable 
words  which  it  is  not  lawful  for  man  to 
utter"  (2  Cor.  12:4),  And  have  not 
charity,  rather,  love.  The  rendering, 
chanty,  has  much  obscured  the  mean- 
ing of  this  eloquent  eulogy  on  love. 
The  word  here  translated  love  is  not 
found  in  classic  writers.  It  first  made 
its  appearance  in  the  Septuagint  ver- 
sion in  the  Song  of  Songs.  It  is  not 
found  in  the  Acts,  Mark,  and  James; 
it  occurs  only  once  in  Matthew  and 
Luke,  twice  in  Hebrews  and  Revela- 
tion, but  frequently  in  the  writings  of 
John,  Paul,  Peter,  and  Jude.  It  is  the 
higher  and  nobler  form  of  love,  an  ac- 
tive, fervid  principle,  having  both  God 
and  men  as  its  objects  (uohn  4  :  20, 21). 
Its  strong  and  self-sacrificing  side  is 
brought  out  by  our  Saviour,  "  as  I  have 
loved  you"  (John  15 :  12)^  and  by  John, 
"we  ought  to  lay  down  our  lives  for 
the  brethren  "  ( 1  John  3 :  le).  Its  highest 
and  most  perfect  manifestation  is  found 

in  God,  "God  is  love"  (1  John  4:8;  5:1-3). 

In  this  chapter  Paul  presents  this  love 
as  principally  exercised  toward  our 
fellow-men.  I  am  become  as  sound- 
ing brass,  a  mere  sounding  piece  of 
metal,  or  as  a  tinkling  cymbal, 
a  loud  ringing,  a  clanging  cymbal, 
mere  noise  witliout  moral  power.  There 
may  also  be  an  allusion  to  the  annoy- 
ance and  din,  as  Chrysostom  suggests, 
occasioned  by  some  of  the  loud-mouthed 
talkers,  exhorters,  and  speakers  of 
tongues,  in  the  Corintliian  and  otlier 
churches  of  that  day. 

2.  And  though!  have  the  gift  of 
prophecy.    (seeouii:4.)    Balaam  had 


Ch.  XIII.] 


I.  CORINTHIANS 


287 


and  understand  all  mysteries,  and  all 
knowledge ;  and  though  I  have  all 
faith,  a  so  that  I  could  remove  moun- 
tains,  and   have    not    charity,   I    am 

3  nothing.  And  ^  though  I  bestow  all 
my  goods  to  feed  the  j)oor,  and 
though  I  give  my  body  to  be  burned, 
and  have  not  charity,*  it  profiteth  me 
nothing. 

4  « Charity  suffereth  long,  and  <*  is  kind  ; 
charity  envieth  not ;  charity  vaunteth 

5  not  itself,  « is  not  puffed  up,  doth  not 
behave  itself  unseemly,  fseeketh  not 
her    own,    is    not    easily    provoked, 


know  all  mysteries,  and  all  knowl- 
edge ;  and  if  I  have  all  faith,  so  as  to 
remove  mountains,  but  have  not  love, 

3  I  am  nothing.  And  if  I  bestow  all  my 
goods  in  food,  and  if  I  give  up  my  body 
to  be  burned,  but  have  not  love,  ft 
profits  me  nothing. 

4  Love  suffers  long,  is  kind,  love  en- 
vies not,  love  vaunts  not  itself,  is  not 

5  puffed  up,  does  not  behave  unseemly, 
seeks  not  its  own,  is  not  provoked,  im- 


o  Matt.  17  :  20  ;  Mark  11  :  23  ;  Luke  17  :  6.        5  Matt.  6  :  1-4.        c  Eph.  4:2;  Col.  3  :  12,  13  ;  1  Peter  4  :  8. 
d  Luke  6  :  35,  36  ;  Eph.  4  :  32  ;  1  John  3  :  16-18.        e  Phil.  2  : 1-5.       /  See  refs.  10  :  24,  33. 


that  gift  (Num.23:7fif.),  but  he  "loved 
the  wages  of  unrighteousness"  (2  Peter 
2:15).  And  understand,  knoiv,  aJl 
mysteries,  the  hidden  things  which 
are  revealed,  connected  with  the  divine 
plan  of  salvation  (see  on  2: 7),  and  all 
knoAVledge  pei-taining  to  the  gospel. 
Mysteries  and  knowledge  correspond 
with  wisdom  and  knowledge  in  12  : 8  (on 
which  see).  Paul  combines  them  here 
with  prophecy,  giving  it  fullness  and 
perfection.  And  though  I  have  all 
laith,  all  that  the  gift  of  miracle-work- 
ing faith  required,  so  as  to  remove 
mountains,  with  apparent  reference 
to  our  Lord's  words  (Matt,  n  :  20 ;  21 :  21). 
Judas    very   likely  wrought  miracles 

with    the    other    apostles  (Matt.  10  :  l;  Mark 

6  :  13).  This  cannot  mean  justifying  or 
saving  faith,  which  is  vitally  connected 
with    love    and   works    through    love 

(Gal.  5  :  6;  Eph.  3  :  17-19;  James  2  :  18-26).      And 

have   not    love,   I    am    nothing; 

though  I  appear  to  be  so  eminently 
favored  by  God,  yet  I  am  worthless  in 
his  sight,  a  mere  nullity  in  spiritual 
worth  and  moral  excellence. 

3.  He  proceeds  to  the  very  highest 
outward  works  of  love.  And  though 
I  bestoAV  all  my  goods  to  feed  tlie 
needy  and  helpless.  Food  is  not  in 
the  original.  But  the  original  has  the 
idea  of  dealing  out  food  as  a  mother  to 
her  babe,  and  distributing  as  to  the 
hungry  ( Rom.  12 :  20 ) .  Zaccheus  proposed 
to  give  but  one-half  of  his  goods  to  the 
poor  (Luke  19  : 8).  And  though  I  give 
my  hody  to  be  burned  ;  a  possible 
allusion  to  Dan.  3  :  19-26.  A  person 
could  become  a  martyr  from  motives 
of  ambition,  fame,  or  fanaticism,  and 
have  no  true  underlying  love.  And 
have   not  love,   my  self-sacrifice    and 


beneficence  for  others  will  be  but  an 
ostentatious  display,  it  profiteth  me 
nothing,  it  would  be  of  no  spiritual 
advantage,  and  avail  nothing  toward 
salvation. 
4-7.  Eight  negative  and  seven 

POSITIVE  characteristics  OF  LOVE. 

"Paul  exliibits  love  like  a  jeweler 
handling  his  most  precious  gem,  turn- 
ing it  on  every  side"  (Kling,  in 
Lange). 

4.  The  apostle  speaks  no  longer  in 
the  first  person,  but  personifies  love. 
Love  suffers  long,  under  olfenses  and 
injuries;  slow  to  anger  and  slow  to 
avenge :  longsuffering  (Prov.  19  :  11 ;  Matt. 
18  :  26;  1  Thess.  5 :  u).  And  is  kind,  ex- 
ercising a  gracious,  mild,  and  tender 
disposition  toward  others:  kindness. 
These  two  characteristics  are  comple- 
ments of  each  other,  exhibiting  oppo- 
site sides  of  love.  Love  envieth  not, 
is  free  from  envy  and  jealousy  ( Acts  7:9; 
17 : 5) :  generosity  ( Gen.  50 :  15-21) .  Vaunt- 
eth not  itself,  is  not  vainglorious  or 
self-boasting :  modesty.  Is  not  puffed 
up,  not  inflated  with  vanity  and  pride : 
humility  (Rom.  12 :  3).  Modesty  and  hu- 
mility are  closely  allied,  though  not 
the  same. 

5.  Doth  not  behave  itself  un- 
seemly, does  not  act  indecorously  and 
unbecomingly,  and  is  not  forgetful  of 
what  is  due  to  others:  courtesy  (1  Peter 
3:8).  Seeketh  not  her  own,  free 
from  selfish  seeking  after  one's  own  ad- 
vantage, and  gra.sping  after  one's  rights, 
as  had  been  exhibited  in  some  of  the 
Corinthians  (11  :  i9,  22)  :  unselfishness 
(10  :  24,  .33).  Is  not  (omit  easily)  pro- 
voked, not  irritated  and  aroused  to 
anger,  having  a  self-control  over  one's 
temper :   good  temper.    Compare  note 


288 


I.  CORINTHIANS 


[Ch.  XIII. 


6  ethinketh  no  evil;  •>  rejoiceth  not 
in  iniquity,  but  ■  rejoiceth  in  the  truth  ; 

7  ''beareth  all  things,  beiieveth  all 
things,  hopeth  all  things,  i  endureth  all 
things. 

8  Charity  never  faileth.  But  whether 
there  be  prophecies,  they  shall  fail ; 
Avhether  there  be  tongues,  they  shall 
cease ;  whether  there  be  knowledge,  it 

9  shall    vanish   away.    "For  we  know 

10  in  part,  and  we  prophesy  in  part :  but 

when  that  which  is  perfect  is  come, 

then  that  which  is  in  part  shall  be  done 


6  putes  no  evil,  rejoices  not  at  unright- 
eousness, but  rejoices  with  the  truth, 

7  bears  all  things,  believes  all  things, 
hopes  all  things,  endures  all   things. 

8  Love  never  fails ;  but  whether  there 
are  prophecies,  they  will  be  done 
away;  whether  tongues,  thej'  will  cea.se; 
whether  knowledge,  it  will  be  done 

9  away.    For  we  know  in  part,  and  we 

10  prophesy  in  part:  but  when  that  which 
is  perfect  is  come,  that  which  is  in 
part  will  be  done  away. 


g  1  Peter  4:8.        h  Phil.  3 


18.        i  Acts  11 
;9  :  12. 


2  John  4. 
mPs 


k  Prov.  10  :  12 ; 
40  :  5  ;  139  :  6. 


Rom.  15  :  1 ;  2  Tim.  2  :  21. 


on  Acts  15  :  39,  where  the  noun  from 
this  verb  occurs.     Thinketh  no  evil, 

imputeth  or  taketh  not  account  of  evil, 
of  the  evil  done  to  her,  but  fox-gives  it : 
a  forgiving  disposition.  Compare  the 
use  of  the  verb  in  Rom  4  :  8 ;  2  Cor. 
5  :  19. 

6.  Rejoiceth  not  in  iniquity, 
better,  at  unrighteousness,  in  seeing  it 
advanced  and  when  she  sees  it  in  others 
(Ps.  5:4, 5);  but  rejoiceth  in,  rather, 
with  the  truth,  when  she  sees  it 
triumph  in  tlie  world,  with  the  conse- 
quent advance  of  righteousness  and  de- 
cline of  wickedness  (3  Johu  4).  Love 
and  truth  rejoice  together.  We  have 
here  a  sin-hating  and  a  truth-loving 
disposition,  two  sides  of  a  godly  temper, 
or  principle. 

7.  Beareth  all  things  ;  explained 
by  some  as  covering,  and  excusing  the 
errors  and  faults  of  others,  but  it  is 
better  to  take  it  as  used  elsewhere  in 
the  New  Testament  (9  :  12 :  i  Thcss.  3 : 1, 5) 
to  endure  hardships,  troubles,  priva- 
tions, and  indignities,  occasioned  by 
others,  withoutceasing  to  love :  patience. 
Beiieveth  all  things,  is  not  distrust- 
ful and  suspicious,  disposed  to  make 
allowance  and  treat  others  in  good  faith  : 
trustfulness.  Hopeth  all  things, 
always  hoping  for  the  l)est,  not  despair- 
ing of  the  possible  reformation  of  the 
most  hardened  oft'cnders :  hopefulness. 
Endureth  all  things,  the  afflictions 
and  persecutions  of  this  life,  bravely 
and  calmly,  steadfast  and  unmoved, 
with  a  hopeful  eye  upon  the  future : 
endurance,  or  per.severance. 

8-13.  Thk  permanence  and  pre- 
eminence OF  LOVE.  It  is  imperish- 
able, and  chief  of  even  the  permanent 
graces. 

8.  Having  given  the  characteristics 


of  love,  Paul  points  out  its  chief  gloiy, 
its  imperishable  nature.  Love  never 
faileth,  it  endures  forever.  In  con- 
trast is  the  perishableness  of  the  gifts 
upon  which  the  Corinthians  had  prided 
themselves.  Whether  there  be 
prophecies  they  shall  fail  (not  the 
same  verb  as  that  translated /a ?7  above), 
they  shall  pass  aivay,  or  be  done  away. 
Prophecy  is  temporary,  and  for  the 
good  of  Christians;  but  Avhen  it  has  ac- 
complished its  ends  it  Mill  be  no  more 
needed  (ver.  10).  Whether  there  he 
tongues  they  shall  cease,  the  gift 
being  no  longer  required  as  a  si^n 
(i4:22)j  and  having  accomplished  its 
work.  Whether  there  be  knowl- 
edge, even  this  gift  (12 : 8)  shall  van- 
ish, or  be  done  away,  as  no  longer  nec- 
essary "when  the  perfect  has  come" 
(ver.  10).  These  three  gifts  are  taken  as 
the  representatives  of  all  of  the  endow- 
ments of  the  Spirit  in  this  contrast  with 
love. 

9,  10.  Proof  of  what  Paul  had  af- 
firmed of  knowledge  and  propliesying. 
Of  the  gift  of  tongues  Paul  did  not 
think  it  necessary  to  speak.  It  was 
evidently  temporary  and  very  imper- 
fect (H :  6, 23).  For  Avc  kuow  in  part 
and  Ave  prophesy  in  part;  our 
deep  knowledge  of  Divine  things,  and 
our  prophesying  concerning  these 
things,  are  l)ut  partial  views  and  reve- 
lations of  the  whole.  So  far  they  are 
imperfect.  But  when  that  which 
is  perfect  is  come,  at  the  consum- 
mation of  God's  kingdom  (  aci.-^  s  :  21 ;  naJ.. 
2:14)  then  that  which  is  in  part, 
partial  and  imperfect,  shall  be  done 
away,  will  give  way  before  perfection. 
Tiiese  gifts  of  the  Spirit  are  neces.sary 
now,  l)ut  will  continue  no  longer  than 
necessary ;  but  when  the  state  of  per- 


Ch.  XIII.] 


I.  CORINTHIANS 


289 


11  away.  When  I  was  a  child,  I  spake  as 
a  cliild,  I  understood  as  a  child,  I 
thought  as  a  child  :  hut  when  I  be- 
came   a   man,  I    put    away    childish 

12  things.  For  "now  we  see  through  a 
glass,  darkly  ;  but  then  <>  face  to  face  : 
now  I  know'  in  part ;  but  then  shall  I 
know  even  as  also  I  am  known. 

13  PAnd  now  abideth  faith,  hope, 
charity,  these  three  ;  but  <i  the  greatest 
of  these  is  charity. 


11  When  I  was  a  child,  I  talked  as  a 
child,  I  thought  as  a  child,  I  reasoned 
as  a  child ;  since  I  have  become  a 
man,    I   have   done   away   with    the 

12  things  of  the  child.  For  we  see  now 
through  a  mirror,  obsciirely  ;  but  then 
face  to  face.  Noav  I  know  in  part ;  but 
then  I  shall  know  fully,  even  as  I  was 

13  also  fully  known.  And  now  abides 
faith,  hope,  love,  these  three ;  and  the 
greatest  of  these  is  love. 


n  2  Cor.  5:7.     o  Exod.  33  :  11 ;  Num.  12  :  8  ;  Matt.  5  :  8  ;  1  John  Z  :  2.    p  See  ver.  8.     q  Col.  3  :  14  ;  1  John  4:7,8. 


fectness  comes  such  imperfect  conveyan- 
ces will  not  be  needed  (ver.  12  ;  1  John  3:2). 

11.  Paul  resumes  the  first  person, 
and  as  a  representative  of  others,  illus- 
trates his  subject  from  his  own  growth 
in  knowledge.  When  I  was  a  child, 
in  infancy  and  childhood,  I  spake, 
better,  /  talked,  as  a  child,  in  in- 
fantile and  childlike  language ;  I  un- 
derstood, or  thought,  within  a  narrow 
range,  as  a  child  ;  I  thought,  rather, 
/  reasoned,  and  formed  my  judgment, 
in  a  limited  and  imperfect  manner,  as 
a  child  ;  but  when,  rather,  since,  I 
became  a  man,  an  adult,  I  have  put 
aivay,  done  away,  brought  to  an  end, 
childish  things.  These  three  verbs, 
talked,  thought,  and  reasoned  may  have 
here  some  allusion  to  the  gift  of  tongues, 
prophecy,  and  knowledge.  It  should 
be  noted  that  the  natural  impressions 
of  objects  in  childhood  are  true,  so  far 
as  they  go.  So  our  present  views  of 
divine  things  are  just  and  true  so  far  as 
they  are  revealed  to  us  by  the  word 
and  the  Spirit,  but  they  are  only  par- 
tial, and  suited  to  our  present  imperfect 
condition.  They  will  give  way  to  the 
full  and  complete  views  of  our  perfect 
manhood  hereafter. 

12.  For  now,  to  confirm  what  I 
have  said  and  to  illustrate,  we  look 
through  a  glass,  rather,  through 
a  mirror  (the  object  appearing  to  the 
observer  through  it  and  behind  it) 
darkly,  obscurely,  and  thus  we  see  an 
obscure  thing.  The  mirrors  of  the 
ancients  were  of  steel  or  other  metal, 
and  reflected  objects  imperfectly.  The 
word  translated  darkly,  means  liter- 
ally, an  obscure  saying,  an  enigma 
( xum.  12 : 8 ;  Judg.  14 :  13) .  Here  it  deuotcs 
the  object  which  is  imperfectly  and  ob- 
scurely seen  in  the  mirror.  We  see 
divine  truth  in  similitudes,  symbols, 
words,  and  other  imperfect  human 
forms  of  conveying  knowledge.     But 


then  face  to  face,  with  immediate 
vision  without  any  intervening  me- 
dium.      (Comp.   Num.  12  :   8;    2  Cor.  b  -.^l ;   Rev. 

22 : 4).  But  then  shall  I  ^ino^^r  fully, 
having  thorough,  complete  knowledge, 
even  as  also  I  am  known,  rather, 
ivas  fully  known,  by  God  at  my  conver- 
sion. Our  knowledge  of  divine  things 
rests  on  God's  knowledge  of  us  (8:3;  oai. 
4:9;  Matt.  11 ;  27).  In  the  futurc  State  our 
knowledge,  though  by  no  means  equal 
with  God's,  will  be  like  his,  immediate 
and  perfectly  exact.  Thus  it  is  not  our 
faculty  for  knowledge  which  is  to  be 
done  away,  but  knowledge  as  a  special 
gift  and  that  which  is  suited  to  our 
present  temporary  and  imperfect  state. 
Our  heavenly  knowledge  will  be  of  a 
higher,  purer  quality  than  our  present 
earthly. 

13.  And  now,  these  things  being 
so,  these  spiritual  gifts  being  only  tem- 
porary, abideth,  unchanged  and  per- 
manent, faith  (not  the  transient  gift 
of  ver.  2),  but  the  vision  of  the  unseen 
and  trust  in  God  (Heb.  ii:i),  hope, 
with  ever  higher  aspirations  for  future 
good  (iPeteri :  3, 4),  lovc,  neccssary  to 
dwelling  in  God  and  God  in  us  (i  John 
*:i6).  These  three  graces  go  hand  in 
hand ;  Paul  frequently  associates  them 

together     (Col.  l  :  4,   5;    1   Thess.   1  :  3;  5  :  8). 

The  greatest  of  these  graces  is 
love.  Faith  and  hope  belong  to  the 
creature;  love  to  God  himself  (i  John 4: 
7, 8, 11, 12).  Faith  and  hope  benefit  the  one 
who  exercises  them,  but  love  is  difi'usi  ve 
and  benefits  others.  Love  is  the  most  use- 
ful grace  ;  and  Paul  valued  the  gifts  ac- 
cording to  their  usefulness  ( 12 :  7 ;  i4  : 3,  4) . 
Faith  and  hope  will  contribute  to 
heaven  ;  but  love  will  pervade  heaven 
— the  atmosphere,  as  it  were,  of  heaven. 
And  thus  also  does  the  apostle  show 
that  ordinary  graces  are  superior  to  the 
supernatural  spiritual  gifts  in  which 
they  gloried. 


290 


I.  COKINTHIANS 


[Ch.  XIV. 


1^  O^t  <>/  prophecy  superior  to  that  of 
tongues;  directions  for  public  worship. 

14  '•FOLLOW  after  charity,  and  » desire 
spiritual  gifts,  '  but  rather  that  ye  may 

2  prophesy.  For  he  tliat  "speaketh  iu 
an  unknown  tongue  speaketh  not  unto 


14  PURSUE  love  :  and  desire  earnestly 
the  spiritual  gifts,  but  rather  that  ye 

2  may  prophesy.  For  he  that  speaks  in 
a  tongue  speaks  not  to  men,  but  to 


r  See  refs.  13  :  1 ;  Prov.  21  :  21 ;  2  Peter  1  :  5-8.         s  12  :  1,  31. 
u  Ver.  9-11,  16  ;  Acts  2:4;  10  : 


(  Num.  11  :  25,  29  ;  Rom.  12  :  6. 


46. 


Practical  Remarks. 

1.  Love  is  a  vital  principle  of  all  true 
religion  (ver.  1-3 ;  Matt.  25  :  37-40). 

2.  Some  are  ever  seeking  after  the  deep 
things,  or  the  wonderful  things  of  religion, 
when  they  should  be  learning  its  first 
principles  (ver.  2 ;  Luke  13  :  23,  24). 

3.  Others  set  more  value  on  shining 
gifts  than  on  spiritual  graces  (ver.  1-3 ; 
Matt.  23  :  5,  23), 

4.  Magnificent  gifts  and  even  heroic 
martyrdom  can  bring  nothing  but  earthly 
glory  without  permanent  benefits,  except 
as  we  are  actuated  by  right  motives  (ver. 
3;  1  Peter  4: 13-16). 

5.  How  set  with  gems  is  true  love  to  our 
fellow-men  !     (Ver.  4-7  ;  Gal.  -5  :  22.) 

6.  Opposite  to  every  gem  of  love  stands 
some  base  evil  or  passion  to  mar  and  ruin 
human  character  (ver.  4-7 ;  Gal.  5  :  19-21). 

7.  The  characteristics  of  love  are  so 
active  in  their  nature  and  marked  in 
their  effects  that  it  should  be  easy  for  all 
to  decide  whether  they  possess  it  (ver. 
4-7  ;1  John  3  :  14-17). 

8.  That  which  is  adapted  to  all  circum- 
stances and  may  be  exercised  always  on 
earth  and  in  heaven,  is  of  the  highest 
value  (ver.  8  ;  2  Cor.  4  :  18). 

9.  Many  gifts,  which  accomplish  their 
purpose  in  this  life,  are  useful,  and  should 
be  prized  and  cultivated  (ver.  8  :  9 ;  14  :  1). 

10.  The  Christian  life  is  a  growth  and  a 
training  (ver.  10-12;  2  Tim.  1:5-7;  Gal. 
3  :  24,  25). 

11.  The  Christian  should  rejoice  that  his 
present  state  of  comparative  ignorance  is 
to  be  followed  by  one  of  inconceivable 
knowledge  (ver.  12;  Luke  10  :  20;  1  Peter 
1  :  6-8.) 

12.  Moral  and  spiritual  perfection  is  not 
to  be  attained  this  side  of  heaven  (ver. 
12;  Phil.  3:  12-1 C). 

13.  Everything  of  essential  value  to  our 
souls  will  abide  with  us  forever  (ver.  13 ; 
Rev.  22: 11). 


14.  Love  is  the  heart  of  the  redeemed 
earth  and  the  glory  of  heaven  (ver.  13; 
Rev.  1:5). 

CHAPTER  XIV. 

Paul  returns  to  the  direil.  aiscussion 
of  spiritual  gifts,  from  which  he  had 
digressed  at  the  end  of  the  twelfth 
chapter.  He  first  shows  tliat  the  gift 
of  prophecy  is  superior  to  that  of 
tongues ;  for  it  is  a  means  of  edifica- 
tion (ver.  1-5),  while  uiikiiown  tongues 
are  not  understood  (ver.  6-9)  and  tend  to 
confusion  without  an  interpreter  (ver. 
10-19),  They  are  also  for  a  sign  to  un- 
believers, while  prophecy  is  especially 
for  believers  (ver.  20-25).  He  then  gives  di- 
rections to  insure  decorum  and  order ; 
as  to  the  use  of  tongues  and  prophecy 
(ver.  26-33) ;  as  to  the  public  usc  of  gifts 
by  women  (ver.  34-36);  exhortation  to 
obedience  and  order  (ver.  37-40), 

1-25.  The  superiority  of  the 
gift  of  prophecy  over  that  of 

TONGUES. 

1.  Follow  after  charity,  pursue 
after  love,  which  has  been  shown  to  be 
the  chief  of  graces ;  make  it  your  first 
and  highest  aim ;  and  in  connection 
with  it,  and  under  its  guidance,  desire 
earnestly  ( as  in  12 ;  31 )  the  spiritual 
gifts,  of  whicli  I  have  been  speaking, 
but  rather  than  the  others,  that  ye 
may  prophesy.  This  is  the  conclu- 
sion of  the  preceding  chapter  and  the 
transition  to  this.  Propliecy  through- 
out this  chapter  is  not  so  much  tlie  fore- 
telling of  events  as  the  unfolding  and 
applying  of  Divine  truth  by  direct  reve- 
lation or  inspiration  of  the  Holy  Spirit 

(ver.  30  ;  see  on  12  :  lO). 

2.  The  reason  for  preferring  prophe- 
sying.    It  is  the  more  useful  gift,  es- 

j  pecially  as  contrasted  with  tliat  of 
tongues,  which  was  so  highly  prized  by 

I  the  Corinthians,  and  had  been  the  cause 
of  much  confusion  among  them.     For 

j  he  that  speaks  in  a  tongue  (see  on  12: 10) 

'  speaks  not  to  men,  for  he  is  not  under- 


Ch.  XIV.] 


I.  CORINTHIANS 


291 


men,  but  unto  God  :  for  uo  manunder- 
standeth  him ;  howbeit  in  the  spirit  he 

3  speaketh  mysteries :  but  he  that 
prophesieth  speaketli  unto  men  to  edi- 
fication, and  exhortation,  and  comfort. 

4  ^He  that  speaketh  in  an  unknown 
tongue  edifietli  liimself ;   but  he  that 

5  prophesieth  Jedifieth  the  church.  I 
would  that  ye  all  spake  with  tongues, 
but  rather  "  that  ye  prophesied :  for 
greater  is  he  that  prophesieth  than  he 
that  speaketh  with  tongues,  ^except 
he  interpret,  that  the  church  may  re- 
ceive edifying. 

6  Now,  brethren,  if  I  come  unto  you 
speaking  with  tongues  what  shall  I 
profit  you,  except  I  shall  speak  to  you 
either  by  »  revelation,  or  by  knowledge, 
or    by    prophesying,  or   by  doctrine? 


God ;    for  no  one   understands ;    but 
with  the  sfjirit    he  speaks  mysteries. 

3  But  he  that  prophesies,  speaks"  to  men 
upbuilding  and  exhortation  and  com- 

4  fort.  He  that  speaks  in  a  tongue  builds 
up  himself;    but  he  that    prophesies 

5  builds  up  the  church.  I  wish  you  all 
to  speak  with  tongues,  but  rather  that 
ye  snould  prophesy  ;  and  greater  is  he 
that  prophesies  than  he  that  speaks 
with  tongues,  unless  he  interpret,  that 
the  church  may  receive  upbuilding, 

6  And  now,  brethren,  if  I  come  to  you 
speaking  with  tongues,  what  shall  1 
profit  you,  unless  I  speak  to  you  either 
in  revelation,  or  in  knowledge,  or  in 


I  Ver.  14. 


y  Ver.  31. 


zXer.  12  :  13. 


stood  by  them,  but  unto  God,  who  un- 
derstands the  deepest  movements  of  the 
Spirit  in  praise,  thanksgiving,  and 
prayer  (Rom.  8 :  26, 27).  Howbeit  in,  or 
tvith,  the  spirit,  his  higher  spiritual 
powers,  he  speaketh  mysteries, 
tlie  hidden  things  of  God  which  are  un- 
known to  others  and  often  unknown 

to  himself.       (  see  ou  4  :  l. ) 

3.  But,  ou  the  other  hand,  he  that 
prophesieth  speaketh  unto  men 
editication,  that  which  builds  them 
up,  in  the  Christian  life,  and  exhor- 
tation, that  which  moves  them  to 
greater  activity  and  encourages  them  to 
more  zealous  endeavors,  and  com- 
fort, that  which  calms  and  cheers 
them  generally.  It  will  be  noticed  that 
in  this  chapter,  and  elsewhere,  the  gifts 
of  tongues  and  of  prophecy  are  closely 
connected  (12 :  10,28;  i3:i;  Acts  19 :6).  They 
both  were  manifested  through  oral  ut- 
terance, and  very  commonly  went  to- 
gether. When  the  gift  of  tongues  first 
appeared,  Peter  did  not  distinguish  it 
from  prophecy,  but  defended  and  de- 
scribed it  under  the  name  of  prophesy- 
ing (Acts  2  :  17-21). 

4.  He  that  speaketh  in  a  tongue 
(omit  unknown)  edifieth  himself, 

whether  he  understands  or  not  what 
he  is  saying,  because  the  Holy  Spirit 
arouses  his  soul  to  holy  emotions  and  to 
devout  thanksgiving  and  praise.  And 
there  it  ends  with  building  up  himself. 
But  he  that  prophesieth  edifieth 
the  church,  builds  up  in  faith,  holy 
emotion,  and  activity,  the  assembled 
discipleship. 

5.  But  while  Paul  spoke  thus,   he 


would  not  discourage  them  in  the  exer- 
cise of  any  gift,  and  so  he  adds,  I 
would,  or  wish,  that  ye  all  spake 
with  tongues  ;  but  his  preference  is 
that  they  prophesied.  And  he  af- 
firms that  prophecy  is  greater  than 
tongues,  unless  he  that  speaketh  with 
tongues  interpret  that  Avhich  he  has 
spoken,  in  order  that  the  church  may, 
receive  edifying,  building  up.  It 
appears  from  this  that  one  might  speak 
in  another  language,  without  under- 
standing what  he  himself  said.  Also 
that  tongues  when  interpreted  were  for 
edification.  It  would  seem  also  that 
tongues  were  in  some  intelligible  lan- 
guage, and  not  in  some  ecstatic  jar- 
gon, such  as  took  place  among  the 
Montanists  in  ancient,  and  the  Irving- 
ites,  in  modern  times. 

6.  But,  now,  since  this  is  so  with 
tongues  without  an  interpreter,  if  I 
come  unto  you  speaking  with 
tongues,  what  shall  I  profit  you, 
which  is  the  most  important  thing  in 
the  exercise  of  spiritual  gifts  (12;  7), 
except  I  shall  speak  to  you  either 
by  revelation,  concerning  divine 
things,  or  mysteries,  received  from  the 
unseen  world,  or  by  knoivledge,  by 
deep  spiritual  insight  into  truth  (12 :  8), 
or  by  prophesying,  unfolding  truth 
in  exhortation  and  consolation  as  in 
ver.  3,  or  by  doctrine,  teaching,  in- 
structing in  longer  or  continuous  dis- 
courses. He  would  be  useful  to  them 
only  as  he,  as  an  interpreter,  united 
with  tongues  one  of  these  four  kinds 
of  utterances.  Many  commentators  re- 
duce these  to  two  kinds,  classing  reve- 


292 


I.  CORINTHIANS 


[Ch.  XIV. 


7  And  even  things  without  life  giving 
sound,  Avhether  pipe  or  harp,  except 
they  give  a  distinction  in  the  sounds, 
how  shall  it  be  known  what  is  piped 

8  or  harped  ?  For  if  the  trumpet  give  an 
uncertain  sound,   who  shall    prepare 

9  himself  to  the  battle?  So  likewise  ye, 
except  ye  utter  by  the  tongue  words 
easy  to  be  understood,  how  shall  it  be 
known  what  is  spoken ;   for  ye  shall 

10  speak  into  the  air?  There  are,  it  may 
be,  so  many  kinds  of  voices  in  the 
world,  and  none  of  them  is  without 

11  signification.  Therefore  if  I  know  not 
the  meaning  of  the  voice,  I  shall  be 
unto  him  that  speaketh  a  barbarian, 
and  he  that  speaketh  shall  be  a  bar- 
barian unto  me. 

12  Even  so  ye,  forasmuch  as  ye  are 
zealous  of  spiritual  gifts,  seek  that  ye 
may  excel    i^to   the    edifying   of   the 

13  church.  Wherefore  let  him  that  speak- 


7  prophesying  or  teaching.  Even  the 
lifeless  things  giving  sound,  whether 
pipe  or  harp,  if  they  give  no  distinc- 
tion in  the  sounds,"  now  shall  that 
which  is  piped  or  that  which  is  harped 

8  be  known?  For  even  if  a  trumpet 
give  an  uncertain  sound,  who  will  pre- 

9  pare  for  war?  So  also  ye,  unless  ye 
utter  through  the  tons:  ue  speech  easy  to 
be  understood,  how  will  that  whicli  is 
spoken  be  known?  For  ye  will  be 
speaking  into  the  air. 

10  There  are,  it  may  be,  so  many  kinds 
of  voices  in  the  world,  and  no  one  is 

11  without  meaning.  If  then  I  know  not 
the  force  of  the  voice,  I  shall  be  to  him 
that  speaks  a  barbarian,  and  he  that 

12  speaks  a  barbarian  to  me.  So  also  ye, 
since  ye  are  eager  for  spiritual  gifts, 
seek  that  ye  may  abouna  in  them  to 

13  the  upbuilding  of  the  church.   Where- 


6  Ver.  3,  4,  26. 


lation  with  prophecy,  and  knowledge 
with  teaching.  They  regard  revelation 
and  knowledge  as  means  of  knowledge, 
and  prophecy  and  teaching  the  means 
of  utterance.  True,  so  far  as  it  goes. 
But  notice,  Paul  supposes  that  he  may 
ispeitk  in  all  these  four  ways.  For  con- 
venience however,  they  may  be  spoken 
of  generally  as  prophecy  and  teaching. 

7.  The  apostle  illustrates  his  argu- 
ment, showing  the  uselessness  of  unin- 
telligible utterances,  from  the  sounds  of 
wind  or  stringed  instruments.  Omit 
even.  Unless  there  is  a  distinction 
in  the  sounds,  the  particular  notes 
of  the  music  cannot  be  recognized. 
And  so  tlie  sounds  in  human  speech 
must  be  recognized  in  order  to  convey 
any  definite  ideas. 

8.  For,  to  use  a  stronger  illustra- 
tion, if  the  trumpet  §:ive  an  uncer- 
tain sound,  an  indistinct  ami  obscure 
sound,  who  shall  prepare  himself 
to  the, /or,  battle.  Difierent  sounds 
indicated  different  duties  in  military 
affairs,  such  as  nnistering,  attacking, 
retreating,  rallying.  Rut  even  the 
clear  and  loud-sounding  trumpet  would 
be  useless,  if  its  sounds  were  indistinct. 
No  clear  impression  would  be  conveyed 
to  the  mind. 

9.  Paul  applies  his  argument  from 
analogy.  So  likewise  ye,  except 
ye  utter  by  the  tongue,  as  through 
the  musical  instruments  mentioned, 
words  easy  to  be  understood,  in- 
telligihle  speech,  which  has  a  discernilde 
meaning,  how  shall    it   be  known 


what  is  spoken.  It  will  be  but 
sound  in  the  air,  without  reaching  the 
minds  of  the  hearers.  Thus  far  the 
apostle  has  shown  that  unknown 
tongues,  without  an  interpreter,  are  of 
no  profit  to  others  and  thus  inferior  to 
prophecy. 

10.  So  also  without  an  interpreter 
tongues  tend  to  confusion  (this  and 
nine  folloAving  verses).  Paul  further 
illustrates  from  the  languages  of  men. 
There  are,  it  may  be,  so  many 
kind  of  voices,  or  sound  in  human 
speech,  in  the  Avorld,  and  none 
(omit  of  them,  according  to  the  best 
text)  is  Avithout  signification,  is 
dumb,  without  meaning.  Every  sound 
in  language  has  its  meaning.  It  is  im- 
plied here  that  speaking  in  tongues  was 
in  human  language  and  not  jargon. 

11.  Therefore  if  I  know  not  the 
meaning,  literally,  the  force,  the  sense 
of  the  voice,  or  sound,  I  shall  be 
unto  him  that  speaketh  a  bar- 
barian, a  foreigner,  whose  speech  is 
not  intelligible.     (Comp.ActsM  :  2.) 

12.  Application  of  the  argument  to 
the  Corinthians.  Even  so  ye,  etc. 
So  also  ye,  since  ye  are  earnestly  desirous 
of  spiritual  gifts,  seek  that  ye  may 
abound  to  the  building  vp  of  the 
church,  in  their  graces  and  Christian 
lives.  To  do  this  they  would  so  seek 
spiritual  gifts,  and  exercise  them  in 
such  a  way,  as  to  intelligently  affect 
the  members  of  the  church  and  profit 
them. 

13.  Wherefore   let  him  that 


Ch.  XIV.] 


I.  CORINTHIANS 


293 


eth  in  an  unknown  tongue  "=  pray  that 

14  he  may  interpret.  For  if  I  pray  in  an 
unknown  tongue,  my  spirit  prayeth,  but 

15  my  understanding  is  unfruitful.  What 
is  "it  then?  I  will  pray  with  the  spirit, 
and  I  will  pray  ^  with  the  understand- 
ing also:  el  will  sing  with  the  spirit, 
and  I  will  sing  f  with  the  understand- 


fore  let  him  that  speaks  in  a  tongue 

14  pray  that  he  may  interpret.  For  if  I 
pray  in  a  tongue,  my  spirit  prays,  but 

15  my  understanding  is  unfruitful."  What 
is  it  then?  I  will  pray  with  the  spirit, 
and  I  will  pray  with  the  understand- 
ing also ;  I  will  sing  with  the  spirit, 
and  I  will  sing  with  the  understanding 


c  Ver.  27,  28  :  12  :  10. 


d  John  4  :  23,  24. 


e  Eph.  5  :  19 ;  Col.  3  :  16. 


/Ps.  47:  7. 


speaketh  in  a  tongue,  pray  that  he 
may  interpret.  This  last  clause  has 
been  interpreted  to  mean  either  to 
pray  for  the  gift  of  interpretation,  or  to 
pray  in  a  language  that  he  can  inter- 
pret. The  former  seems  to  me  to  be  the 
preferable  and  most  natural  meaning, 
and  in  harmony  with  what  follows. 
We  learn  from  this  passage,  that  inter- 
pretation was  a  distinct  gift  (ver.  5; 
12 :  30) ;  that  interpretation  was  not  al- 
ways united  with  speaking  with 
tongues;  and  that  spiritual  gifts  were 
to  be  sought  after  by  prayer. 

14.  For,  to  confirm  and  to  illustrate 
what  I  have  said,  if  I  pray  in  a  tongue, 
which  I  do  not  understand,  my  spirit 
prayeth  under  the  moving  power  of 
the  Holy  Spirit.  ( Comp.  Rom.  a :  26. )  lam 
conscious  of  that,  but  my  under- 
standing, my  mind,  my  intellectual 
part  being  destitute  of  clear  ideas,  is 
unfruitful,  without  benefit  to  others. 
Hence  the  necessity  of  praying  for  the 
gift  of  interpretation  (ver.  i3). 

13.  What  is  it  then?  What  is 
the  conclusion  to  be  deduced?  What 
follows  ?  Since  speaking  with  tongues 
and  interpreting  of  tongues  may  go  to- 
gether, Paul  would  combine  them.  I 
will  pray,  in  an  unknown  tongue, 
with  the  spirit,  and  I  Avill  pray 
Avith  the  understanding,  with  clear 
ideas,  so  that,  as  an  interpreter,  I  can 
clearly  convey  them  to  the  minds  of 
oihers.  So  also  of  singing,  in  which 
the  gift  of  tongues  also  manifested  it- 
self, (comp.  Eph.  5 :  19. )  Paul  appears  to 
have  had  the  gift  of  interpretation  as 
well  as  of  prophecy. 

Worship  in  Prayer  and  Song. 
Prayer  does  not  consist  in  mere  words, 
nor  in  beautiful  and  sublime  expres- 
.sions.  It  must  be  spiritual  and  intelli- 
gent, or  it  is  not  prayer.  It  may  be 
but  a  burden,  a  sigh,  a  falling  tear,  but 
it  must  be  a  conscious  expres.sion  of  a 
soul  feeling  its  need,  and  craving  help 
from  God. 


"  Prayer  is  the  soul's  sincere  desire, 
Unuttered  or  expressed. 
The  motion  of  a  hidden  fire 
That  trembles  in  the  breast." 

So  music  is  not  mere  sound,  but  also 
expression.  Christian  song  is  more 
than  harmony,  it  is  worship.  Its  ex- 
ercise must  be  spiritual ;  it  should  also 
be  intelligent.  It  is  not  mere  art ;  it  is 
devotion.  Many  fail  just  here,  and 
mistake  sesthetic  emotions  for  devotional 
feelings.  Thus  in  prayer  and  song  they 
become  ritualists  rather  than  true  spir- 
itual worshipers. 

"  Pure,  unalloyed  musical  enjoy- 
ment," says  Professor  Dickinson,  "is 
not  worship,  although  easily  mistaken 
for  it,  and  a  musical  impression  dis- 
connected from  any  other  cannot  in 
the  very  nature  of  things  conduce  to  a 
spirit  of  prayer.  It  is  only  when  the 
prayerful  mood  already  exists  as  the 
definite  tendency  of  the  mind,  induced 
by  the  sense  of  love  and  duty,  .  .  or 
by  any  other  agencies  which  turn  the 
heart  of  the  believer  in  longing  toward 
the  Mercy  Seat— it  is  only  in  alliance 
with  such  a  state  of  desire  and  expect- 
ancy that  music  fulfills  its  true  oflice  in 
the  sanctuary.  .  .  Certain  it  is,  how- 
ever, that  the  spirit  of  worship  must 
first  exist;  music  may  enhance  and 
direct  it,  but  cannot  be  expected  to 
cause  it "  ( "  Bibliotheca  Sacra,"  April, 
1897,  p.  330). 

Art  and  an  aesthetic  taste  are  good  in 
their  place,  but  they  need  to  be  sanc- 
tified by  the  truth  and  the  Holy  Spirit. 
In  worship  they  should  hold  a  second- 
ary place.  In  religious  song  the  de- 
votional element  should  be  the  con- 
trolling power.  There  should  be  in- 
telligent service  for  God,  and  worship 
of  God.  Many  are  carried  away  with 
a  brilliant  ritual ;  the  eye,  the  ear,  the 
refined  taste  are  touched,  but  the  heart 
is  not  aroused  to  true  spiritual  worship. 
They  may  worship  God  with  their  lips 
and  in  melodious  sounds,  and  their 
hearts  may  be  far  from  him.     And  the 


294 


I.  CORINTHIANS 


[Ch.  XIV. 


16  ingalso.  Else  when  thou  shalt  bless 
with  the  spirit,  how  shall  hethatoccu- 
pieth  the  room  of  the  unlearned  say 
eAmen  at  thy  giving  of  thanks,  seeing 
he  understandeth  not  what  thou  say- 

17  est?     For  thou  verily  givest    thanks 

18  well,  but  the  other  is  not  edified.  I 
thank  my  God,  I  speak  with  tongues 

19  more  thaii  ye  all :  yet  in  the  church  I 
had  rather  speak  five  words  with  my 
understanding,  that  by  my  voice  I  might 
teach  others  also,  than  ten  thousand 
words  in  an  unknown  tongue. 

20  Brethren,  •'  be  not  children  in  under- 
standing:   howbeit  in  malice  be   ye 


16  also.  Else,  if  thou  bless  with  the 
spirit,  how  will  he  that  fills  the  place 
of  the  ungifted  say  the  Amen  at  thy 
thanksgiving,     since    he    knows    not 

17  what  thou  say  est?  For  thou  indeed 
givest  thanks  well,  but  the  other  is  not 

18  built  up.    I  thank  God,  I  speak  with 

19  tongues  more  than  ye  all.  But  in 
church  1  had  rather  speak  five  words 
through  my  understanding,  thatl  may 
instruct  others  also,  than  ten  thousand 
words  in  a  tongue. 

20  Brethren,  be  not  children  in  under- 
standing ;  yet  in  evil  be  babes,  but  in 
your  understanding  be  full  grown. 


g  Xeh.  8  :  6. 


ft  3  :  1,  2  ;  Rom.  16  :  19 ;  Eph.  4  :  14 ;  Phil.  1:9;  Heb.  5  :  12,  13. 


more  art  is  cultivated,  and  the  more 
cultured  the  age  and  people,  the  more 
should  the  Christian  be  on  his  guard. 
Temptations  come  through  our  higher 
as  well  as  through  our  lower  natures. 
An  old  precept  that  has  come  down  to 
us  from  the  fourth  century  is  worthy  of 
remembrance:  "See  that  what  thou 
singest  with  thy  lips,  thou  believest  in 
thj" heart;  and  what  thou  believest  in 
thv  heart,  thou  dost  exemplify  in  thy 
life." 

16.  A  further  argument  for  speaking 
plainly,  or  combining  interpretation 
Avith  speaking  with  tongues.  Else  if 
thou  bless  with  the  Spirit,  using 
an  unknown  tongue,  how  shall  he 
that  occupieth  the  place  of  the  un- 
learned, the  ungifted  in  understand- 
ing tongues,  say  Amen  at  thy  gfiv- 
ingof  thanks  ?  The  response  Amen, 
so  be  it,  passed  over  from  the  synagogue 
to  Christian  assemblies  (xeh.  5 :  i3;  rlv. 
5:14).  Some  suppose  that  the  thanks- 
giving at  the  Lord's  Supper  is  meant; 
but  we  should  not  limit  its  application 
here.  Justin  Martyr,  al)out  A.  D.  150, 
speaks  of  the  same  response  in  his  day. 
The  word  rendered  iinlearned,  means 
here  a  private,  one  nnlearned,  not  un- 
derstanding unknown  tongues,  lience 
the  ungifted,  one  who  is  not  a  propliet  or 
an  interpreter.  It  has  no  reference  to 
whether  he  is  an  officer  or  a  private 
member.  "This  is,  as  Doddridge  has 
remarked,  decisive  against  the  practice 
of  praying  and  praising  in  an  unknown 
tongue,  as  ridiculously  practised  in  the 
church  of  Rome"  (Alf-oku). 

17.  Paul  would  not  be  unfair  to  any, 
but  would  concede  a  right  character  to 
the  thanksgiving:  For  thou  verily 
givest  thanks  well,  thou  dost  ex- 
cellently in  tlie  act,  and  in  the  manner 


and  spirit  of  the  action,  but  the  other, 

who  is  unlearned  and  ungifted  so  that 
he  cannot  under.stand,  is  not  edified, 
profited  (12:7),  spiritually  instructed 
and  helped. 

18.  The  apostle  records  his  own  ex- 
perience in  the  case,  I  thank  (my, 
omitted  in  the  best  text)  God,  to  whom 
I  owe  every  gift  and  grace  (i5:io),  I 
speak  with  tongues  more  than 
you  all.  He  would  not  depreciate  a 
gift  which  had  been  richly  bestowed 
upon  himself,  but  would  gratefully  ac- 
knowledge God  as  the  giver.  Moreover 
it  was  not  because  of  deficiency  in  this 
that  he  preferred  the  gift  of  prophecy. 

19.  Yet  Avhatever  I  may  do  in  pri- 
vate, in  the  church,  in  an  assembly, 
I  had  rather  speak  five  words 
with  my  understanding,  having 
a  clear  idea  of  Mhat  I  was  saying 
(vtr.  14. 15)  in  order  that  I  might  teach 
others  also,  thoroughly  insir^ictiyig 
tluui,  than  ten  thousand  words  in 
a  tongue  unknown  to  them.  Note  the 
plural  tongues  in  ver.  18,  and  the  sin- 
gular in  this,  implying  that  he  enjoyed 
the  gift  of  a  plurality  of  tongues,  "but 
spoke  only  in  one  at  a  time.  The  Spirit 
in  his  case  was  the  author  of  order,  not 
of  confusion. 

20.  Paul  appeals  to  their  common 
sense,  and  urges  them  to  exercise  their 
mature  judgment  on  the  matter. 
Brethren,  be  not  children  in  un- 
derstanding, in  your  faculty  of  per- 
ceiving and  judging.  A  difierent  word 
from  that  translated  understanding  in 
tlie  preceding  verses.  lie  would  not 
have  them  act  like  children  with  toys 
in  showing  their  fondness  for  the  gift 
of  tongues.  He  would  not  have  them 
carried  away  with  sound  and  outward 
display.     HoAvbeit    I   would    not  be 


Ch.  XIV.] 


I.  CORINTHIANS 


295 


children,  but  in  understanding  be  men. 

21  'In  the  law  it  is  written,  With  men  of 
other  tongues  and  other  lips  will  I 
speak  unto  this  people  ;  and  yet  for  all 
that  will  they  not  hear  me,  saith  the 

22  Lord.  Wherefore  tongues  are  ^  for  a 
sign,  not  to  them  that  believe,  but  to 
them  that  believe  not :  but  prophesying 
serveth  not  for  them  that  believe  not, 
1  but  for  them  which  believe. 

23  If  therefore  the  whole  church  be 
come  together  into  one  place,  and  all 
speak  with  tongues,  and  there  come  in 


21  In  the  law  it  is  written, 

With  men  of  other  tongues,  and  by 

lips  of  strangers, 
I  will  speak  to  this  people ; 
And  not  even  so  will  they  listen  to 

me,  saith  the  Lord. 

22  So  that  the  tongues  are  for  a  sign, 
not  to  those  who  believe,  but  to  the  un- 
believing ;  but  prophecy  is  not  for  the 
unbelieving,  but  for  those  who  believe. 

23  If  therefore  the  whole  church  is  assem- 
bled together,  and  all  are  speaking 
with  tongues,  and  there  come  in  those 


i  John  10  :  34. 


k  Mark  16  :  17  ;  Acts  2  :  6-12. 


I  Ver.  3. 


misunderstood,  nor  forget  the  teachings 
of  my  Master  (Matt,  is :  3),  and  therefore 
I  add,  in  malice,  or  uuckedness,  be 
ye  children,  better,  be  ye  babes  even, 
but  in  understanding  be  men,  be 
mature,  and  of  ripe  age  (Eph. 4:U;  Heb. 

5 : 12). 

21.  He  would  have  them  exercise 
this  mature  and  sound  judgment  in 
what  he  is  about  to  say.  In  the  law ; 
referring  to  the  whole  Old  Testament, 
not  unusual  with  Paul,  who  looked  up- 
on the  whole  Mosaic  economy  as  pre- 
paratory   to    Christ    (  Rom.  3  :  19  ;  Gal.  3  :  23, 

24;  4:5).  The  quotatioii  is  from  Isa. 
28  :  11,  12,  partially  and  freely  given. 
The  Jewish  priests  and  judges  had  com- 
plained that  Jehovah  had  given  them 
plain  and  reiterated  teachings,  only  fit 
for  children ;  and  to  this  Jehovah  re- 
sponds that  he  would  give  them  in- 
structors of  other  tongues,  namely, 
the  Assyrian  armies,  yet  it  would  be  no 
benefit  to  them.  Some  regai-d  this  as  a 
type  of  the  peutecostal  tongues.  It  is 
however  better  to  take  it  as  an  illustra- 
tion, which  the  apostle  applies  to  the 
gift  of  tongues,  from  God's  providential 
speaking  through  foreigners  to  Judah  in 
chastisement  and  judgment.  And  yet 
for  all  that,  etc.,  And  not  even  thus 
loill  they  hear  me ;  an  important  part  of 
the  quotation,  sliowing  that  Judah  could 
liave  heard  and  should  have  heard  God's 
providential  voice,  as  well  as  his  plain 
and  simple  instnictions.  The  coming 
of  the  Assyrian  armies  would  be  to 
them  a  token  of  their  unbelief  in  re- 
jecting the  words  of  the  Lord.  It 
should  remind  them  of  this  warning 
and  lead  them  to  repentance,  but  such 
would  not  be  the  case. 

22,  Wherefore,  according  to  the 
lesson  taught  by  this  Old  Testament  in- 


cident, tongues  are  for  a  sign,  a 

convincing  sign  of  God's  presence  and 
of  his  truth.  The  word  translated  sign 
is  often  applied  to  miracles  (see  on  i :  22)^ 
indicating  their  design  in  authenticat- 
ing the  truth  of  God  and  his  messengers. 
So  of  the  miraculous  gift  of  tongues,  it 
was  a  proof  of  the  presence  of  God  in 
the  opening  of  the  new  dispensation 
and  of  the  truths  of  the  gospel.  Not 
to  them  that  believe,  for  they  were 
already  convinced ;  but  to  them  that 
believe  not,  mIio  therefore  needed 
some  token.  Some  suppose  that  Paul 
teaches  that  the  gift  of  tongues  is  a  sign 
of  judgment  upon  incorrigible  unbe- 
lievers. But  this  is  contrary  to  history, 
and  unsustained  by  Paul's  words.  At 
Pentecost  tlie  gift  of  tongues  Avas  a  call 
to  the  world  to  examine  this  new  thing, 
to  acknowledge  God  in  it,  and  to  repent 
( Acts  2 :  14-21, 38-41 ) .  And  iu  the  next  two 
verses  Paul  points  out  a  similar  design. 
Like  other  calls  and  tokens,  however,  it 
might  prove  a  savor  of  life  or  of  death 
(2  Cor.  2 :  16).  But  prophesyiug  ( Omit 
serveth)  is  not  for  them  that  be- 
lieve not,  is  not  a  sign  to  unbelievers, 
for  its  higher  instructions  are  not  fitted 
to  them,  but  for  them  that  believe, 
bringing  teachings  suited  to  them,  and 
authenticated  by  the  inspiration  and 
revelations  of  the  Spirit. 

23.  The  apostle  appeals  to  facts  and 
illustrates  the  diiferent  effects  of  all 
speaking  with  tongues  (this  verse),  and 
all  prophesying  (next  verse).  The 
whole  church  .  .  .  and  all  speak 
with  tongues  ;  must  be  taken  in  their 
popular  sense,  meaning  a  full  and  gen- 
eral assembly,  and  all  who  speak  using 
tongues,  thus  limiting  their  exercises 
to  that  one  form  of  address.  The  effect 
on  those  coming  in,   who  were    un- 


296 


I.  CORINTHIANS 


[Ch.  XIV. 


those  that  are  unlearned,  or  unbeliev- 
ers, ™  will  they  not  say  that  ye  are  mad  ? 

24  But  if  all  prophesy,  and  there  come  in 
one  that  believeth  not,  or  one  un- 
learned, "he  is  convinced  of   all,  he 

25  is  judged  of  all:  and  thus  are  "the 
secrets  of  his  heiirt  made  manifest :  and 
so  falling  down  on  his  face  he  will  wor- 
ship God,  and  report  Pthat  God  is  in 
you  of  a  truth. 

26  How  is  it  then,  brethren?  When  ye 
come  together,  every  one  of  you  hath  a 
psalm,  q  hath  a  doctrine,  hath  a  tongue, 
hath  a  revelation,  hath  an  interpreta- 
tion. '  Let  all  things  be  done  unto  edif  y- 

27  ing.  If  any  man  speak  in  an  unknown 
tongue,  let  it  be  by  two,  or  at  the  most 
by  three,  and  that  by  course ;  and  let 


who  are  ungifted,  or  unbelievers,  will 

24  they  not  say  that  ye  are  mad  ?    But  if 
all  are  prophesying,  and  there  come  in 
one  that  is  an  unbeliever,  or  ungifted,. 
he  is  convicted  by  all,  he  is  judged  by 

25  all.  The  secrets  of  his  heart  become 
manifest ;  and  so  falling  on  his  face  he 
will  worship  God,  reporting  that  God 
is  indeed  among  you. 

26  What  is  it  then,  brethren?  When  ye 
come  together,  each  of  you  has  a 
psalm,  has  a  teaching,  has  a  revelation, 
has  a  tongue,  has  an  interpretation. 
Let  all  things  be  done  to  upbuilding. 

27  If  any  one  speaks  in  a  tongue,  let  it  be 
by  two,  or  at  the  most  by  three,  and  in 


m  Acts  2  :  13.         n  Acts  2  :  37.         o  Heb.  4  :  12.         p  Isa.  45  :  14 ;  Zech.  8  :  23. 
r  Ver.  12  ;  12  :  7  ;  Rom.  14  :  19  ;  Eph.  4  :  12. 


q  Ver.  6  ;  12  :  8-10. 


learned,  that  is,  ungifted  (ver.  le),  or 
unbelievers,  would  be  to  impress 
them  that  ye  are  mad,  your  tongues 
would  seem  to  them  like  the  ravings  of 
persons  not  in  their  right  minds.  The 
effect  would  thus  be  bad  rather  than 
good. 

24.  But,  on  the  contrary,  if  all 
prophesy,  the  effect  upon  an  unbe- 
liever or  an  ungifted  person  would  be  : 
he  is  convinced  of  all,  rather,  con- 
victed by  all,  who  speak  in  turn,  their 
words    penetrating    with    the    Spirit's 

Eower,  convicting  him  of  his  unbelief; 
e  is  judged  of  all,  by  all,  their 
words  arousing  his  conscience,  leading 
to  self-examination,  and  producing  a 
sense  of  condemnation.  This  accords 
with  the  work  of  the  Spirit  in  convict- 
ing of  sin,  righteousness,  and  judgment 

(John  16  :  8,  9). 

25.  The  words  And  thus  are 
omitted  by  the  best  manuscripts  and 
highest  authorities,  but  they  do  not  give 
a  wrong  meaning.  As  a  result,  are  the 
secrets  of  his  heart  made  mani- 
fest, the  listener  sees  his  own  inner 
life  and  spirit  uncovered,  laid  open,  not 
to  others  hut  to  himself.  (Comp.  Hob.  4  :  12, 
13;  John  4: 29.)  Aud  SO  falling  doAvn 
on  his  face,  in  humble  reverence  and 

as  an  act  of  homage  (comp.  Luke  5  :  12  :  17  : 
16;  Matt.  26  :  39;  Rev.  11:  16)  hC  Will  Wor- 
ship God.  He  came  an  unbeliever, 
but  through  the  Spirit's  posver  and  the 
truth  he  is  converted.  And  report, 
etc.,  rather,  reporting  that  God  is  really 
in  you  and  among  y<m,  working  in  each 
of  you  by  his  Spirit,  and  manifesting 
his  enlightening  power  among  you. 


26-40.  Directions  for  insuring 
DECENCY  AND  ORDER.  These  may  be 
reduced  to  two  rules :  Let  all  things  be 
done  to  edification  (ver.  26) ;  and.  Let  all 
things  be  done  decently  and  orderly 

(ver.  40). 

26.  How,  rather,  What,  is  it  then, 
brethren  ?  as  in  ver.  15.  What  prac- 
tical result  follows  ?  It  is  implied  from 
what  has  been  said  that  spiritual  gifts 
must  be  restricted  and  guided  by  wise 
rules.  And  the  facts  are,  that  Avhen 
ye  come  together,  each  of  you  who 
take  part  in  your  public  assemblies  has 
some  gift  which  you  wish  to  exercise : 
one  has  a  psalm,  a  song  of  praise 
(ver.  15);  another,  a  doctrine,  or  a 
teaching ;  another,  an  unknown 
tongue  ;  another,  a  revelation  of 
some  mystery  or  hidden  truth,  or  of  the 
unseen  world  (ver.  6);  another,  an  in- 
terpretation of  a  tongue  or  of  some 
special  truth  (ver.  13).  Each  was  anxious 
to  speak  as  soon  as  the  impulse  seized 
him,  forgetful  of  the  common  good; 
and  thus  disorders  arose.  In  view  of 
this,  Paul  in  the  first  place  enjoins. 
Let  all  things  be  done  unto  edi- 
fying, unto  building  up  in  the  faith 
and  the  Christian  life. 

27.  According  to  the  above  rule  he 
proceeds  to  give  directions,  first  in  re- 
gard to  the  gifts  of  tongues.  Let  it  be 
by  two,  or  at  the  most  by  three, 
that  the  congregation  be  not  wearied, 
and  that  unbelievers  l)e  not  injured 
(ver.  23),  and  that  by  course,  in 
turn,  so  that  there  he  no  confusion ; 
and  let  one  interpret,  so  that  there 
be    but    one     interpretation    to    each 


Ch.  XIV.] 


I.  CORINTHIANS 


297 


28  one  interpret.  But  if  there  be  no  in- 
terpreter, let  him  keep  silence  in  the 
church  ;  and  let  him  speak  to  himself, 

29  and  to  God.  Let  the  prophets  speak 
two  or  three,  and  ^  let  the  other  judge. 

30  If  any  thing  *be  revealed  to  another 
that  sitteth  by,  let  the  tirst  hold  his 

31  peace.  For  ye  may  all  prophesy  one 
by  one,  that  all  may  learn,  and  all 

32  niay  be  comforted.  And  "the  spirits 
of  the    prophets    are   subject   to   the 

33  prophets :  for  God  is  not  the  author  of 


28  turn;  and  let  one  interpret.  But  if 
there  be  no  interpreter,  let  him  keep 
silence  in  church ;  and  let  him  speak 
to  himself,  and  to  God. 

29  And  let  prophets  speak  by  two  or 

30  three,  and  the  others  judge.  But  if  a 
revelation  be  made  to  another  sitting 

31  by,  let  the  tirst  keep  silence.  For  ye 
all  can  prophesy  one  by  one,  that  all 

32  may  learn,  and  all  be  exhorted.  And 
spirits   of    prophets    are    subject    to 

33  prophets.  For  God  is  not  a  God  of  con- 


s  12  :  10  ;  1  John  4  :  1-3. 


u  Ver.  29,  30. 


speech,  and  the  congregation  under- 
stand and  be  benefited. 

28.  But  if  there  be  no  inter- 
preter, let  him  keep  silence  in 
the  church,  in  the  public  assembly, 
and  thus  avoid  the  difficulty,  of  being 
no  benefit  to  others,  mentioned  in  ver. 
13-17.  Let  him  speak  to  himself, 
and  to  God,  avoiding  what  might  be 
but  a  mere  outward  display,  and  con- 
tenting  himself  with  inward  com- 
munion with  God.  Sile)U'e  however  is 
enjoined  only  in  the  public  worshiping 
congregation.  There  is  no  prohibition 
against  exercising  the  gift  in  private 
and  at  home. 

29.  Directions  in  regard  to  prophesy- 
ing. Let  the  prophets  speak  two 
or  three,  rather,  by  two  or  three,  in 
turn.  The  same  rule  held  good  of 
preaching,  as  of  the  use  of  tongues. 
Two  or  three  addresses  took  the  place 
of  the  modern  sermon.  And  let  the 
others  judge,  or  discern,  discriminate 
the  utterances  and  their  value.  (Comp. 
11 :  29.)  The  word,  others,  grammatically 
refers  to  the  rest  of  the  prophets  pres- 
ent, probably  including  the  discerner 
of  spirits  (12:10).  The  spirits  needed 
to  be  examined  and  judged,  and  the 
words  of  the  prophets  weighed  and  de- 
cided upon,  by  those  spiritually  fitted 
to  do  it  (iJohn  4:1).  In  regard  to  ordi- 
nary discourses,  outside  of  spiritual 
gifts,  the  whole  congregation  of  believ- 
ers were  to  discern  their  spiritual  value 

for  themselves  (lO  r  IS;  ll  :  IS;  l  John  2  : 
20,  27). 

30.  If  anything   be    revealed, 

better.  If  a  revelation  be  made,  to 
another  that  sitteth  by,  the  fact  of 
its  being  thus  made  indicating  its  im- 
portance, let  the  first  hold  his 
peace,  be  silent.  The  prophet  speak- 
ing should  at  once  give  way,  or  bring 
his  discourse  to  a  close  as  soon  as  he 


possibly  could  in  an  orderly  way.  The 
good  of  the  hearers  must  be  kept  in 
view.  From  this  we  may  infer  that 
the  prophetic  gift  was  connected  with 
sudden  impulses  of  inspiration  and 
revelation. 

31.  Explanatory  of  the  preceding 
verse.  The  waiting  for  the  utterance  of 
a  fresh  revelation  need  cause  no  anxiety 
or  trouble.  For  ye  may,  rather,  can, 
all  prophesy  one  by  one,  if  not  at 
this  meeting,  then  in  subsequent  meet- 
ings. By  all  is  meant  all  those  who 
should  have  a  gift  of  prophecy,  for  all 
were  not  prophets  (12:29).  The  object 
of  the  prophesying  would  be  attained 
in  this  orderly  way,  that  all  may 
learn,  and  all  may  be  exhorted  and 
comforted.  This  agrees  with  what 
is  said  in  ver.  3.  The  word  translated 
comforted,  means  also  to  exhort,  in  such 
passages  as  Acts  2  :  40;  11  :  2.3;  Rom. 
12  :  8.  All  the  prophets  would  in  due 
time  have  an  opportunity  to  speak,  and 
all  in  the  assembly  would  be  admon- 
ished, consoled,  and  confirmed. 

32.  And  to  show  that  there  need  be 
no  difficulty  in  following  these  direc- 
tions, the  apostle  adds.  And  the  spir- 
its of  the  prophets,  their  own  spir- 
its under  the  inspiration  of  the  Holy 
Spirit,  are  subject  to  the  proph- 
ets, under  their  control,  so  that  one 
can  wait  for  another  (ver.  30).  Right 
impulses  were  to  be  directed;  wrong 
ones  resisted.  This  distinguishes  God's 
prophets  from  the  uncontrolled  im- 
pulses of  heathen  prophets  and  sibyls, 
and  from  the  fanaticism  of  those  who 
have  falsely  claimed  special  gifts  from 
God.  Not  every  good  emotion  is  an 
impulse  of  the  Spirit. 

33.  And  this  must  be  so,  For  God 
is  not  a  God  of  confusion,  as  would 
be  the  case  if  the  prophets  under  his 
Spirit  could    not  control    themselves, 


298 


I.  CORINTHIANS 


[Ch.  XIV. 


confusion,  but  *  of  jjeace.    J  As  in  all 
churches  of  the  saints. 

34  » Let  your  women  keep  silence  in  the 
churches  :  for  it  is  not  permitted  unto 
them  to  speak  ;  but » they  are  commanded 
to  be  under  obedience,  as  also  saith 

35  the  b  law.  And  if  they  will  learn  any 
thing,  let  them  ask  their  husbands  at 
home :  for  it  is  a  shame  for  women  to 
speak  in  the  church. 


fusion,  but  of  peace,  as    in    all    the 
churches  of  the  saints. 

34  Let  your  women  keep  silence  in  the 
churches ;  for  it  is  not  permitted  to 
them  to  speak,  but  let  them  be  in  sub- 

35  jection,  as  the  law  also  says.  And  if 
they  wish  to  learn  anything,  let  them 
ask  their  own  husbands  at  home ;  for 
it  is  shameful  for  a  woman  to  speak  in 


I  7  :  15  ;  Rom.  15  :  33.  y  11  :  16.  z  1  Tim.  2  :  11,  12. 

o  11  :  3,  7-9  ;  Eph.  5  :  22  ;  Col.  3  :  18  ;  Titus  2  :  5  ;  1  Peter  3:1.  6  See  refs.  Gen.  3  :  16. 


but  of  peace,  of  harmony  and  good 
order  ;  as  it  is  exemplified  in  all  the 
churches  of  the  saints.  Some  high 
authorities  join  tlie  last  clause,  as  in 
all,  etc.,  to  the  next  verse.  But  it  is 
more  in  accordance  with  Paul  to  place 
an  appeal  to  general  custom  at  the  end 
of  an  argument,  rather  than  at  the  be- 
ginning.     (See  11: 16.)      Alford,   WcstCOtt 

and  Hort,  and  the  Bible  Union  ver- 
sions join  it  to  this  verse. 

34.  The  apostle  advises  in  regard  to 
the  exercise  of  spiritual  gifts  by  women 
in  the  public  assembly.  This  is  the 
most  natural  view,  and  to  me  seems  to 
be  the  only  admissible  view.  For  im- 
mediately before  (ver.  28-33)  and  imme- 
diately after  (ver.  37-40)  the  subject  dis- 
cussed is  spiritual  gifts.  Let  your 
women,  who  may  be  possessors  of 
gifts,  keep  silence  in  the  churches 
— "  in  the  larger  and  public  assemblies 
of  the  church,  which  alone  are  under 
consideration  in  this  chapter"  (El- 
LICOTT).  They  were  to  exercise  that^ 
self-control  mentioned  in  ver.  30-32. 
For  it  is  not  permitted  unto  them 
to  speak,  but  they  are  com- 
manded, rather,  according  to  the 
mo.st  approved  text,  hut  let  them  be  in 
suhjection,  as  also  saith  the  law, 
recorded  in  Gen.  3  :  K).  In  11  :  5, 
where  Paul  is  not  speaking  specially  of 
spiritual  gifts,  but  rather  of  religious 
exercises  in  general,  he  assumes  that  on 
certain  occasions  and  under  certain 
circumstances  a  woman  might  speak  or 
pray  in  a  meeting.  But  in  1  Tim. 
2  :  12  he  says,  "  I  permit  not  a  woman 
to  teach,  nor  to  have  authority  over  a 
man,  but  to  be  in  quietness,"  referring 
to  teaching  or  preacliing  in  the  public 
assembly.  He  would  not  have  lier  do 
anything  that  was  unl)ecoming  to  her 
position  and  sphere  as  a  woman,  or 
that  would  publicly  imply  authority 
over  man.     While  in  this  passage  Paul 


is  speaking  of  the  exercise  of  spiritual 
gifts  in  public  assemblies,  and  in  1 
Tim.  2  :  12,  of  preaching,  in  chap.  11 
he  may  have  had  reference  to  smaller 
and  less  public  meetings;  and  perhaps 
to  praying  and  speaking,  not  only  with 
covered  head,  but  also  in  an  unauthor- 
itative manner,  not  suggestive  of  the 
public  teacher  or  preacher.  (See  fur- 
ther on  next  verse. ) 

35.  Additional  directions,  especially 
applicable  to  that  age,  to  the  Corin- 
thians and  to  Oriental  countries.  And 
if  they  will,  or,  unsh  to,  learn  any- 
thin§^,  let  them  ask  their  own  hus- 
bands at  home,  who  were  regarded 
as  their  natural  guides.  The  speaking 
of  women  was  forbidden  in  Jewish 
synagogues,  and  while  the  presence  of 
women  was  allowed  in  ral)binical 
schools  they  were  not  to  speak  or  ask 
questions.  Calvin  has  well  remarked 
"  that  Paul  does  not  prohibit  women 
in  case  of  need  from  consulting  the 
prophets,  since  all  husbands  were  not 
qualified  to  give  information  on  such 
subjects."  Yet  such  was  the  state  of 
Eastern  society  that  even  this,  unless 
carefully  done,  might  lead  to  scandal. 
Unmarried  women  are  not  mentioned. 
Abuses  had  not  probably'  arisen  among 
them,  and  their  greater  modesty  would 
keep  them  from  breaking  over  the 
usages  of  society.  For  it  is  a  shame, 
considered  disgraceful,  against  the  rules 
of  propriety,  lor  ai  woman  to  speak 
in  the  church,  the  public  assembly. 
Greek  and  Pvonian,  as  well  as  Jewish 
custom,  forbade  the  public  speaking  of 
women.  In  the  East  women  were  kejit 
very  much  in  seclusion,  and  could 
generally  converse  only  with  male  rela- 
tives; and  the  same  cu.stom  largely 
prevails  to  the  present  day.  Paul 
would  not  have  the  cause  scandalized. 
He  insi.sts  upon  a  respectful  regard  to 
the  customs  of  societv.     As  these  cu.s- 


Ch.  XIV.] 


I.  CORINTHIANS 


299 


36  cWhat!  came  the  word  of  God  out 
from  you  ?    Or  came  it  unto  you  only  ? 

37  "1  If  "any  man  think  himself  to  be  a 
prophet,  or  spiritual,  let  him  acknowl- 
edge that  the  things  that  I  write  unto 
you   are  the  commandments  of    the 

38  Lord  :  but « if  any  man  be  ignorant,  let 
him  be  ignorant. 


36  church.  Or,  was  it  from  you  that  the 
word  of  God  went  forth?  Or  did  it 
come  unto  you  alone  ? 

37  If  any  one  thinks  himself  to  be  a 
prophet,  or  spiritual,  let  him  recognize 
the  things  which  I  write  to  you,  that 
they  are  the   Lord's   commandment. 

38  But  if  any  one  is  ignorant,  let  him  be 


c  4  :  7  ;  Isa.  2  :  3. 


d  3  :  1 ;  1  John  4  :  6. 


e  Hosea  4  :  17  ;  Matt.  15  :  14 ;  1  Tim.  6  :  3-5. 


toms  change,  his  arguments,  so  far  as 
they  rest  upon  them,  are  modified,  and 
the  conclusions  correspondingly  modi- 
fied. 

The  condition  of  woman  among  the 
Hebrews  was  superior  to  that  among  the 
heathen.  There  seems  to  have  been 
comparative  freedom  of  intercourse  be- 
tween the  sexes  in  the  early  periods, 
though  in  later  periods  it  was  restricted. 
An  important  place  was  accorded 
woman  in  worship.  "  The  Lord  giveth 
the  word  :  the  women  that  publish  the 
tidings  are  a  great  host "  (fs.  68 :  ii,  Revised 

ver.  Comp.  Exod.  15  :  20  ;  1  Sam.  18  :  6),  Chris- 
tianity has  ever  been  favorable  to 
woman,  giving  her  the  position  accorded 
her  at  creation,  that  of  social  equality 
with  man  (Gai.  3 :  28),     It  recognizes  her 

importance  in  worship  (  Mark  U  :  9  ;  Luke 
23  :  49  ;  John  20  :  1  fif.  ;  .A.cts  1  :  14).     The  WOman 

of  Samaria  successfully  bore  the  glad 
tidings  of  Jesus  as  the  Messiah  to  the 
citizens  of  Sychar  (John  4 :  39-41),  Dorcas 
was  noted  for  her  work  of  charity 
among  the  sick  and  the  poor  (Acts 9:36- 
39);  Priscilla  expounded  the  way  of  God 
more  perfectly  to  Apollos  (Acts  is  :  26); 
and  Paul  refers  to  Phoebe,  Persis,  and 
other  women,  as  efiicient  fellow-helpers 

(Rom.  16  :  1,  12  ;  Phil.  4  :  3,  4),      But  preaching 

which  is  unofficial  is  not  to  be  restricted 
to  ministers  of  the  word.  It  is  the  func- 
tion of  all  Christians,  and  it  should  be 
adapted  to  all  human  states  and  condi- 
tions. All  as  they  have  opportunity 
should  tell  the  glad  tidings  (Acts 8:4). 
Both  men  and  women  should,  in  suit- 
able ways,  testify  of  the  grace  of  God, 
according  to  their  ability  and  their 
experiences  and  knowledge  of  divine 
things.  There  are  abundant  ways  and 
opportunities,  among  the  many  classes 
of  people,  for  all  to  find  employment 
of  the  talents  God  has  given  them. 
But  see  Practical  Remark  30,  at  the  end 
of  the  chapter. 

36.  From  this  point  to  the  end  of 
the  chapter  we  have  a  general  conclu- 


sion to  the  discussion  on  spiritual  gifts. 
Throughout  the  Epistle  there  are  in- 
dications that  the  Corinthians  had  taken 
a  course  independent  of  other  churches, 
and  of  Paul  himself.  This  was  probably 
the  case  in  the  exercise  of  spiritual 
gifts.  He  therefore  reminds  them  : 
What,  or  Or,  came  the  word  of 
God  out  from  you?  It  did  not 
originate  with  you,  nor  did  it  first  come 
through  you.  Or  came  it  unto 
you  only,  to  you  alone  f  These  very 
questions  would  remind  them  that  they 
had  received  the  gospel  through  the 
ministry  of  Paul;  and  that  other 
churches  had  equal  rights  with  them ; 
and  that  all  were  amenable  to  the  com- 
mands of  the  Lord. 

37.  Paul  gives  a  test  which  would  at 
once  set  aside  the  claims  of  arrogant 
and  presumptuous  teachers.  If  any 
one  think  himself  to  be  a  prophet 
(12:29),  or  spiritual,  endowed  with 
spiritual  gifts,  let  him  acknowl- 
edge, or  let  him  recognize  the  things  I 
am  wHting  that  they  are  the  Lord's  com- 
mandment, that  is,  of  Christ.  Paul 
emphatically  affirms  his  own  inspira- 
tion, and  that  in  prescribing  these  regu- 
lations, especially  the  two  rules  given 
in  verses  26  and  40,  he  had  the  mind 
of  Christ  and  acted  under  the  authority 

of     Christ     (2  :  16  ;  7  :  40  ;  11  :  2),      Willing- 

ness  to  submit  to  Christ  and  to  obey 
his  command,  as  revealed  by  his  word 
or  his  inspired  apostles,  were  a  neces- 
sary qualification  of  the  true  prophet 
or  teacher. 

38.  With  severity  Paul  proceeds. 
If  any  man  be  ignorant  of  the 
things  I  write,  that  they  are  the  Lord's 
commandment,  such  willful  ignorance 
and  insubordination  are  hopeless  ;  let 
him  be  ignorant,  I  give  him  no 
more  concern ;  it  is  a  matter  of  inditfer- 
ence  to  me.  Another  reading  with 
much  manuscript  authority  has  the 
last  verb  in  the  indicative  instead  of 
the  imperative :  he  is  not  known,  that 


300 


I.  CORINTHIANS 


[Ch.  XIV. 


39  Wherefore,  brethren,  f  covet  to  proph- 
esy,   and    forbid    not   to  speak  with 

40  tongues,    e  Let  all  things  be  done  de- 
cently and  in  order. 


39  ignorant.  Wherefore,  my  brethren, 
desire  earnestly  to  prophesy,  and  for- 

40  bid  not  to  speak  with  tongues.  But 
let  all  things  be  done  becomingly  and 
in  order. 


/Ver.  1;  12  :  31. 


g  Ver.  26-33. 


is,  of  God,  he  is  ignored  or  disregarded 
by  him.  The  verse  may  then  be  ren- 
dered, If  any  man  disregard  them,  the 
things  I  ara  writing,  he  is  disregarded  of 
God  ('*:3).  God  will  disregard  him 
who  disregards  the  directions  of  his  in- 
spired apostles.  But  the  first  and  com- 
mon reading  seems  preferable.  Paul 
speaks  with  apostolic  authority,  and 
will  waste  no  time  with  willful,  ignorant 
opposers  (n  :  le). 

39.  Wherefore,  brethren,  to  sum 
up  what  has  been  said  on  this  whole 
subject  of  spiritual  gifts,  covet,  desire 
earnestly  (i2:3i),  to  prophesy,  without 
discouraging  the  speaking  with  tongues. 
This  was  advice  to  them  both  as  a 
church  and  as  individuals.  Prophesying 
was  to  be  sought  after,  yet  speaking 
with  tongues  was  not  to  be  treated  as 
undesirable. 

40.  According  to  the  best  text:  £nt 
in  all  this  exercising  of  gifts,  let  all 
things  be  done  decently,  becom- 
ingly, according  to  the  rules  of  pro- 
priety, and  in  order,  not  tumultu- 
ously,  but  at  the  right  time  and  place. 
This  is  Paul's  second  rule  (ver.  26). 

Was  the  Holy  Spirit  in  the  old 

DISPENSATION,  AND  IN  THE  NEW.     It  is 

evident  that  the  Holy  Spirit  was  enjoyed 
in  some  measure  under  the  old  dispensa- 
tion from  the  fact  that  prophets  spoke  as 
they  were  moved  by  him  (2  Peter  1 :  21 ),  and 
from  such  passages  of  Scripture  as  that 
uttered  by  Stephen,  "  Ye  do  always 
resist  the  Holy  Spirit:  as  your  fathers 
did,  so  do  ye  "  (Acts  7 :  51).  But  wherein 
was  the  difference  in  respect  to  the 
Spirit's  bestowment  then  and  now? 

(1)  There  was  a  difference  as  to  the 
extent  of  the  bestowment.  The  special 
power  of  the  Spirit  was  granted  to  but 
few,  to  prophets — to  such  as  Enoch,  who 
"walked  with  GckI,"  and  Moses,  with 
whom  Jehovah  spake,  as  it  were,  "  face 
to  face,"  and  who  was  permitted  to 
behold  some  of  his  glory  (Exod.  33  :  11,  is- 
23).  In  accord  with  this  is  the  excla- 
mation of  Moses,  "  Would  God  that  all 
the  Lord's  people  were  prophets,  and 


that  the  Lord  would  put  his  Spirit 
upon  them  "  (Num.  11 :  29).  But  now  the 
presence  of  his  Spirit  is  general  and 
universal.  "It  shall  come  to  pass  in 
the  last  days,  saith  God,  I  will  pour  of 
my  Spirit  upon  all  flesh, '^  etc.  (Acts 2: 
17-21).  (2)  Another  difference  has  re- 
spect to  i\vQ  permanency  of  the  Spirit's 
presence.  The  manifestations  of  his 
presence  then  were  comparatively  few 
and  far  between.  Prophets  had  their 
seasons  of  his  presence  and  his  absence ; 
and  there  were  times  when  there  was  no 
prophet  in  Israel,  as  between  the  days 
of  Malachi  and  John  the  Baptist.  But 
now  the  Spirit  is  among  believers,  and 
is  to  continue  with  them.  "  I  will  pray 
the  Father,  and  he  will  give  you 
another  Comforter,  that  he  may  abide 
with  you  forever  "  ( Johu  u  :  le).  But  (3) 
the  great  difference  is  in  the  relative 
power  of  the  Spirit's  manifestations. 
Souls  were  regenerated  by  the  Spirit 
then  as  well  as  now.     David  recognized 

:  the  creation  of  a  clean  heart  and  the 
renewing  of  a  right  spirit  (Ps.  5i:io). 
Abraham's  faith  was  accounted  to  him 
for  righteousness  ( Gen.  is :  e) ,  and  thus  he 
was  ju.stified,  as  were  all  who  exercised 
a  like  faith.  But  justification  implied 
regeneration.    The  two  are  inseparable. 

j  But  while  they  were  regenerated,  their 
conversion  was  only  into  the  light  of 

j  the    Old    Dispensation.      They    lived 

i  under  the  shadow  of  the  law,  with 
types,  sacrifices,  and  symbols.  They 
were  pupils  in  their  minority,  under 
the  tutelage  of  the  law ;  and  the  prom- 
ises they  saw  afar  oft".  But  now  regen- 
erated souls  are  converted  into  the  fuller 
light  and  on  the  higher  plane  of  the 
gospel.  Passing  out  from  the  tutelage 
of  the  law  they  enter  upon  the  privi- 
leges of  sonship  under  the  gospel. 
They  behold  types  and  promises  ful- 
filled in  a  risen,  living,  glorified  Jesu.s. 
The  Spirit  takes  and  shows  the  things 
of  Christ  unto  them  (John  16 :  u.  15).  He 
reveals  to  them  things  that  eye  had  not 
seen,  nor  ear  heanl,  nor  had  entered 
into  the  heart  of  man,  the  things  that 
God  had  prepared  for  them  that  love 


Ch.  XIV.] 


I.  CORINTHIANS 


301 


him  (i  Cor.  2:9).  This  may  be  illustrated 
by  the  disciples  before  and  after  Pente- 
cost, 

A  feio  words  upon  the  difference 
hetiveenthe  Pentecostal  enjoyment  of  the 
Spirit  and  that  enjoyed  at  the  present 
day.  The  prophecy  of  Joel  had  a 
special  fulfillment  in  the  pentecostal 
coming  of  the  Spirit,  but  it  also  had 
reference  to  the  whole  period  of  the  dis- 
pensation of  the  Spirit,  until  that  great 
and  notable  day  of  the  Lord  should 
come  (Acts  2 :  17-21).  The  pentecostal 
blessing  was  the  fulfillment,  not  of  the 
prophecy  of  Joel  alone,  but  also  the 
predictions  of  John  the  Baptist  (Matt. 
3:11),  and  of  Christ  himself  (Luke  24 :  «). 
It  was  the  baptism  in  the  Spirit,  the 
public  manifestation  of  the  church  to 
the  world,  the  ushering  in  of  the  gos- 
pel dispensation  of  the  Spirit.  It  Avas 
fitting  that  it  should  be  attended  with 
miraculous  gifts,  the  evidences  of  the 
presence  and  power  of  the  Spirit. 
These  continued  for  a  time,  and  having 
answered  their  design,  gradually  passed 
away  with  the  apostolic  age.  But  all 
that  was  essential  to  the  Spirit's  presence 
and  work  among  men  remained.  In- 
deed, the  ordinary  gifts  and  manifesta- 
tionsoftheSpiritareoftenerspokenofin 
the  Epistles,  and  are  more  highly  prized 
than  the  extraordinary  ones.  Above 
all  miraculous  gifts  stand  faith,  hope, 
and  love,  and  the  greatest  of  these  is 
love  (1  Cor.  13 :  13).  Belie vcrs  are  aroyal 
priesthood,  and  stand  on  a  level  with 
the  highest  favored  of  the  old  dispen- 
sation, and  above  them  in  their  relation 
to  Christ  and  in  their  understanding  of 
the  great  truths  and  mysteries  of  the 
gospel.  This  is  their  high  privilege, 
but  alas,  how  many  fail  to  realize  it ! 
How  many  still  live  under  the  shadow 
of  the  old  dispensation  ! 

Practical  Remarks. 

1.  We  must  dwell  in  love.  All  our 
spiritual  exercises  and  labors  should  be 
in  the  spirit  of  love  (ver.  1 ;  1  John  4  :  16). 

2.  In  speaking  with  tongues  the  Holy 
Spirit  enabled  the  human  spirit  to  utter 
prayer  and  praise  to  God  in  foreign  lan- 
guages (ver.  2, 13-16 ;  Acts  2  :  11). 

3.  Prophecy  was  the  greatest  of  the 
supernatural  gifts  to  the  aptostolic  church, 
because  of  its  wide-embracing  duties  and 
its  usefulness  (ver.  3,  5,  19,  25,  39). 


4.  Spiritual  gifts  and  talents  are  valu- 
able in  proportion  to  their  usefulness 
(ver.  4-6,  19). 

5.  "  The  most  brilliant  accomplishments 
are  worthless  unless  they  are  consecrated 
to  the  promotion  of  the  cause  of  God  in 
the  world  "  (Pendleton,  ver.  5,  6,  9). 

6.  The  various  services  in  public  wor- 
ship should  be  plain  and  simple,  and  in  a 
language  understood  h\  the  worshipers 
(ver.  9,  16,  23,  28). 

7.  In  the  gift  of  tongues  we  see  the 
power  of  the  Spirit  to  reach  all  men  and 
use  all  languages  (ver.  7, 10-13  ;  Acts  2  :  2- 
11;  Matt.  28: 19,  20). 

8.  In  the  gift  of  tongues  and  other  super- 
natural gifts  we  get  a  glimpse  of  the 
greater  things  which  God's  children  are 
to  enjoy  in  the  future  world  (ver.  7-16 ; 
lJohn3  :2;  2  Cor.  5  :  4). 

9.  In  the  supernatural  endowments  of 
the  early  church  we  have  the  symbolism 
of  the  future  renewed  and  perfected 
humanity,  in  which  boundless  diversity 
will  be  harmoniously  united  (ver.  1-19; 
Rev.  7  :  9-12). 

10.  The  chief  object  of  the  ministry,  in 
studying  different  languages,  should  be  to 
understand  and  express  the  truths  of  God 
the  more  clearly  (ver.  10-12 ;  Col.  4  :  2-6). 

11.  We  should  strive  to  excel  in  those 
things  which  build  one  another  up  in 
Christian  doctrine  and  practice,  in  faith 
and  holy  living  (ver.  12-14  ;  1  Thess.  5  :  11 ; 
Eph.  4  :  29;  2  Cor.  13  :  10). 

12.  Prayer  should  be  from  the  heart, 
and  public  prayer  in  such  language  as  can 
be  understood  and  can  be  devoutly  and 
silently  entered  into  by  the  congregation 
(ver.  15,16;  Eph.  6  :  IsV 

13.  Singing  praises  to  God  is  an  impor- 
tant part  of  Christian  worship,  and  should 
be  performed  from  the  heart,  and  so 
enunciated  in  words  as  to  be  understood 
by,  and  profitable  to,  others  (ver.  15 ;  Col. 
3  :  16  ;  Eph.  5  :  19). 

14.  The  audible  "amen  "  is  a  beautiful 
and  fitting  endorsement  by  the  congrega- 
tion at  the  close  of  public  prayer  (ver.  16 ; 
1  Chron.  16  :  36 ;  Rev.  5  :  14  ;  19  :  4). 

15.  Preachers  of  the  gospel,  to  be  effec- 
tive, must  be  understood  by  the  hearers, 
and  therefore  they  should  study  simplicity 
in  style  and  language  (ver.  19 ;  2  Cor.  4:2). 

16.  It  is  childish  to  be  carried  away  with 


302 


I.  CORINTHIANS 


[Ch.  XIV. 


showy  gifts  or  external  display,  or  witli 
anything  which  does  not  minister  to 
building  up  the  life  or  purifying  the 
heart  (ver.  20  ;  Eph.  4  :  13-lG). 

17.  The  gift  of  tongues  was  a  miracle  of 
the  Holy  Spirit  at  the  beginning  of  the 
gospel  dispensation,  attesting  his  presence 
and  power  and  in  proof  of  the  Christian 
religion  to  unbelievers  (ver.  21,  22 ;  Acts 
10  :  46,  47). 

18.  The  preacher  should  ever  keep  in 
view  the  good  of  all  classes  of  his  hearers, 
the  building  up  of  saints,  and  the  conver- 
sion of  sinners  (ver.  22-24 ;  1  Tim.  5  :  1,  2). 

19.  The  preached  word  in  the  hands  of 
the  Spirit  comes  with  convincing  power 
to  the  hearts  of  sinners  (ver.  25 ;  Acts  2  : 
37 ;  Heb.  4  :  12). 

20.  All  religious  services  and  worship, 
to  be  effective  in  glorifying  God  andjbene- 
fiting  men,  mvist  be  under  the  guidance 
of  the  Holy  Spirit  (ver.  27-33 ;  John  16  : 
7-15). 

21.  It  is  evident  that  the  apostles  and 
early  missionaries  did  not  depend  on  the 
gift  of  tongues  in  preaching  the  gospel  to 
the  heathen  (ver.  5, 13, 14,  16,  23,  28 ;  Acts 
14  :  11-14). 

22.  True  religion  is  imbued  with  the 
Spirit  of  God,  and  leads  to  peace  and  de- 
corum, and  not  to  discord  and  tumult 
(ver.  27-33;  Rom,  14  :  17). 

23.  Religious  services  should  be  both 
orderly  and  seasonable,  noted  neither  for 
great  length  nor  for  great  brevity  (ver. 
27-31). 

24.  The  duty  of  silence  in  religious 
services  is  as  imperative  as  the  duty  of 
speaking  (ver.  28,  30,  34 ;  Acts  15  :  12 ; 
Eccl.  3  :  7). 

25.  No  preacher  can  claim  that  all  he 
speaks  is  the  truth  unless  he  can  give 
good  reasons  for  it  (ver.  29  ;  1  Tim.  4  :  11- 
16;  Titus  2  :  7,  8). 

26.  Every  Christian  has  the  right  of  ex- 
amining and  weighing  the  truth  for  him- 
self, and  this  he  should  do  candidly, 
prayerfully,  and  earnestly  (ver.  29;  1 
Thess.  5  :  21 ;  Acts  17,  11 ;  1  John  4  :  1). 

27.  Full  liberty  should  be  given  at 
proper  times  and  places  for  the  exercise 
of  the  various  talents  of  believers,  pro- 
vided it  can  be  done  to  edification  (ver. 
31,  39). 

28.  The  gift  of  prophecy  and  inspiration 


was  bestfjwcd  on  persons  in  harmony  with 
their  natural  endowments,  and  did  not 
interfere  with  self-control  and  free 
agency,  and  it  was  to  be  exercised  in  a 
reasonable  manner  (ver.  32,  33  ;  Rev.  22  : 
8,9). 

29.  True  religion  is  not  boisterous,  but 
orderly,  peaceful,  and  thoughtful.  The 
religious  character  of  gatherings  that  are 
confused,  noisy,  and  tumultuous,  may 
well  be  questioned  (ver.  33,  34  ;  Acts  19  : 
32-34). 

30.  Woman  has  an  important  sphere  in 
church  work  ;  but  it  is  more  private  than 
public  in  character.  The  question  of  her 
entering  the  public  ministry  is  not  one  of 
native  talent,  mental  and  executive  abil- 
ity, eloquence,  or  pleasing  address,  but  of 
a  Divine  call  to  the  work,  and  of  the 
teaching  of  the  w^ord  of  God.  There  is 
also  a  reason  in  the  divine  fitness  of 
things.  She  should  ever  act  consistently 
with  the  headship  of  man  and  her  posi- 
tion as  his  helpmate  (ver.  34,35;  Acts  9  : 
39;  ITim.  2  :  11,  12). 

31.  The  husband  is  the  natural  head  of 
the  family ;  and  it  is  the  duty  of  the 
Christian  husband  to  trj-  and  fit  himself 
for  leadership  in  his  household  (ver.  35 ; 
11  :  8). 

32.  Christ  is  oiir  Lawgiver,  and  it  is  the 
part  of  the  church  not  to  make  laws  but 
to  execute  them  (ver.  36). 

33.  The  Lord's  commands  are  supreme, 
and  the  inspired  apostles  derived  their 
authority  from  him  and  spoke  in  his 
name  (ver.  37 ;  Acts  4  :  19 ;  Gal.  1 : 1,  12). 

34.  A  true  prophet  is  shown  by  his  re- 
gard for  God's  word  (ver.  37  ;  Jer.  23  :  28). 

35.  When  the  preacher  has  proclaimed 
the  truth,  he  can  then  leave  the  resi)onsi- 
bility  upon  his  hearers  (ver.  38  ;  Acts  20  : 
26,  27). 

36.  As  in  nature  so  in  religion  there  is  a 
divine  order,  and  he  who  adapts  himself 
the  best  to  it,  accomplishes  the  most  for 
God  and  men  (ver.  40  ;  1  Tim.  3  :  15). 

37.  While  we  arc  not  to  be  slaves  to  cu.s- 
tom,  nor  yield  to  that  which  may  be 
opposed  to  God's  word,  yet  in  things  in- 
different and  in  customs  which  may 
largely  accord  with  the  word  of  God  and 
the  nature  of  things,  we  should  have  re- 
gard to  the  usages  of  the  age  and  countrj- 
in  which  we  live  (ver.  34-iO;  11 :  13-16). 


Ch.  XV.] 


I.  CORINTHIANS 


303 


The  Christian  doctrine  of  the  resurrection 
of  the  dead. 

15  MOREOVER,  brethren,  I  declare 
unto  you  the  gospel  *>  which  I  preached 
unto  you, » which  also  ye  have  received, 

2  and  ^  wherein  ye  stand ;  •  by  which 
also  ye  are  saved,  "if  ye  keep  "in  mem- 
ory what  I  preached  unto  you ;  unless 

3  "  ye  have  believed  in  vain.  For  oi  de- 
livered unto  you  first  of  all  that  which 
I  also  received,  <i  how  that  Christ  died 
for  our  sins  ^  according  to  the  Scrip- 


15  NOW  I  make  known  to  you,  brethren, 
the  gospel  which  I  preached  to  you, 
which  also  ye  received,  in  which  also 

2  ye  stand ;  through  which  also  ye  are 
saved,  if  ye  hold  fast  with  what  word 
I  preached  to  you,  unless  ye  believed 

3  in  vain.  For  I'delivered  to  you  first  of 
all  what  I  also  received,  that  Christ 
died   for  our  sins   according   to   the 


ft  Acts  18  :  1-18.        il:4-8.         ft  Rom.  5  :  2.         J 1  :  21 ;  Rom.  1  :  16.        m  John  8  :  31,  32  ;  Col.  1  :  23. 
n  Luke  8  :  13  ;  James  2  :  20.     o  11  :  23  ;  Gal.  1  :  12.     g  1  Peter  2  :  24.     r  See  refs.  Luke  24  :  26,  44-46 ;  Acts  3  :  18. 


CHAPTER  XV. 

This  is  one  of  the  most  wonderful 
chapters,  not  only  in  this  Epistle,  but 
in  all  of  Paul's  writings.  It  is  the  full- 
est and  most  forcible  discussion  in  the 
New  Testament  of  the  doctrine  of  the 
resurrection.  Some  among  the  Corin- 
thians doubted  the  resurrection  of  the 
dead  (ver.  12),  which  fact  had  been  told 
the  apostle  by  those  visiting  him  from 
Corinth,  or  communicated  to  him  by 
letter  with  a  request  for  his  views 
thereon  (T:i).  The  apostle  begins  by 
presenting  Christ's  resurrection  as  the 
primal  theme  of  his  preaching  (ver.  1-4)^ 
and  establishes  it  as  a  historical  fact 
■  (ver.  5-11 ),  He  then  proves  that  Christ's 
resurrection  implies  a  general  resurrec- 
tion (ver.  12-19),  both  of  wliich  are  es- 
sential to  the  scheme  of  redemption 
(ver.  20-28).  The  doctrinc  he  fortifies  by 
an  appeal  to  the  lives  of  believers 
(ver.  29-34).  He  then  discusses  the  man- 
ner of  the  resurrection,  and  the  nature 
of  the  resurrection  body  (ver.  35-49),  and 
finally  enlarges  on  the  results  of  the 
resurrection  (ver.  50-58). 

1-11,  The  resurrection  of 
Christ  a  historical  fact,  and  the 

CHIEF  theme  of  PAUL'S  PREACH- 
ING. 

1.  Moreover,  ^>?^  or  J^^o^^,  turning 
to  a  new  subject.  There  appears  to  be 
no  connection  between  this  and  what 
precedes.  Paul  reserves  this  most  im- 
portant subject  to  the  l?st.  I  declare, 
make  known  to  you,  as  you  need  in- 
struction.    (See  on  12  :  3.)      The  gOSpel, 

the  glad  tidings  of  salvation  (ver.  2),  of 
which  Christ's  resurrection  is  a  funda- 
mental doctrine  (ver.  3, 4).  Which  also 
you  (omit  have)  received  at  your 
conversion.      Wherein    ye     now 


stand,  firm,  maintaining  the  faith,  so 
far  as  Christ  is  concerned.  They  had 
not  fallen  from  their  faith  in  Christ 
(10  :  12),  but  had  resisted  the  assaults  of 

unbelief  (2  Cor.  1  .-  24  ;  Eph.  6  :  13-16). 

2.  By,  or  through,  Avhich  gospel 
(ver.  1)  also  ye  are  saved,  are  being 
saved  now,  looking  toward  final  salva- 
tion from  sin  and  its  consequences,  if 
ye  keep  in  memory,  rather,  if  ye 
hold  fast  the  word,  the  discourse,  icith 
which  I  preached  to  you,  unless  ye 
have  believed,  rather,  unless  ye  be- 
lieved in  vain  to  no  purpose ;  unless 
your  faith  was  fruitless  and  worthless 
(Gal. 3:4;  4:11)  which  is  hardly  to  be 
supposed.  The  apostle  regards  a  sav- 
ing faith  to  be  more  than  a  momentary 
or  intellectual  exercise,  to  include  a 
spiritual  taking  hold  of  and  holding 

fast      (LukeS:  15;  Heb.  3  :6,  14:  10  :23)      the 

great  theme  of  his  preaching,  which  was 
a  sulfering,  dying,  and  risen  Christ  (ver. 
3,  4),  unless  faith  be  altogether  vain 
(ver.  14).  The  above  what  I  preached^ 
more  exactly,  with  tvhat  word,  dis- 
course, instruction,  I  preached  to  you 
pointing  not  only  to  the  theme,  but  also 
to  the  kind  of  theme.  Paul  emphasizes 
the  gospel  as  he  presented  it  ( Gai.  1 : 8 : 

Rom.  2 : 16;  16: 25) 

3.  For,  to  explain  what  he  had 
made  known  and  preached  to  them 
(ver.  1,2).  I  delivered  unto  you 
first  of  all,  chiefly,  that  which  I 
also  received  from  the  Lord  (ii :  23), 
how  that  Christ  died  for  our 
sins,  on  account  of,  for  the  sake  of,  our 
sins,  in  order  to  atone  for  them  (Rom.  5 : 
8-10:3:23-26)    accordiug   to    the 

Scriptures.  (  Comp.  Luke  24  :  27  ;  Ps.  22  :  1  : 
Isa.  53  :  1  ff.  ;  Zech.  12  :  10.)      ISToticC  hoW  Paul 

begins  the  account  of  his  gospel,  not 
with  Christ's  birth,  but  with  his  death. 


304 


I.  CORINTHIANS 


[Ch.  XV. 


4  tures ;  and  that  he  was  buried,  and  |  4  Scriptures ;  and  that  he  was  buried, 
that  he  rose  again  the  third  day  =  ac-  and  that  he  has  been  raised  on  tlie 
cording  to  the  Scriptures :   '  and  that  |       third  day,  according  to  the  Scriptures ; 

s  Ps.  2  :  7  ;  16  :  10  ;  Isa.  53  :  10  ;  Hosea  6:2;  Luke  24  :  26,  34-43,  46  ;  Acts  26  :  22,  23.        t  Luke  24  :  34. 


This  agrees  witli  his  preaching  "  Jesus 
Christ  and  him  crucified"  (2:2;  5:7; 
8:11);  and  with  the  general  tenor  of 
his  Epistles  in  chiefly  insisting  upon 
the    death    and    resurrection    of    our 

Lord     (  Kph.  1  :  7-23 ;  Col.  1  :  14-23;  Rom.  6:1-4; 

1  Tim.  3:16).  Paul's  Christ  was  not  so 
much  the  living  Jesus  on  earth  as  the 
exalted  and  living  one  in  heaven. 

The  Christ  of  Paul  the  same  as 
THE  Christ  of  the  Gospels.  None 
of  Paul's  Epistles  touch  so  much 
upon  gospel  history  as  do  those  to  the 
Corinthians.  What  then  is  their  testi- 
mony upon  the  question,  Does  Paul's 
representation  of  Christ  agree  with  that 
of  the  Gospels? 

In  answer  it  may  be  said  that  no  real 
incongruity  has  been  shown  to  exist.  It 
should  be  noted  however,  (1)  that  when 
Paul  wrote  these  Epistles  he  was  depend- 
ent mostly,  or  wholly,  on  revelations 
from  the  Lord  and  oral  Gospels  handed 
down  from  eye  and  ear-witnesses  of  the 
Lord.  None  of  the  Gospels  were  then 
written  except  perhaps  the  Hebrew  or 
Aramaic  Gospel  of  Matthew,  and  there  is 
no  evidence  that  he  had  ever  seen  a 
a  copy  of  that.  (2)  Paul  goes  beyond 
all  the  Gospels,  written  or  oral,  in 
dwelling  especially  upon  the  risen,  liv- 
ing Christ  (2  Cor.  5  :  16).  A  general  agree- 
ment prevails,  however,  as  the  follow- 
ing will  show. 

In  regard  to  the  person  of  Christ, 
Paul  represents  him  in  his  humanity  as 
the  "second  Adam,"  and  in  his  di- 
vinity as  the  "one  Lord  Jesus  Christ 
by  whom  are  all  things  and  we  by 
him  "  (8:6).  He  appeals  to  him  as  the 
Lord,  the  one  who  has  Divine  authority 
(7:10:  Matt.  28:18).  As  to  liis  character, 
ho  speaks  of  liim  as  the  truth,  the 
einljodinient  of  truthfulness,  tlirough 
whom  the  promises  of  God  are  "yea 
and  amen  "  (2  cor.  1 :  20;  John  18  :  37).  Also 
of  "  tlie  meekness  and  gentleness  of 
Christ"  (2  Cor.  10: 1),  and  of  his  sinless 

life     (2  Cor.  5  :  21  ;  .T.,hn  8  :  46).        As   tO   doC- 

trines,  Paul  tauglit  repentance  (2  Cor. 
7 :  10)  and  ftiith  (i;'> :  2),  and  regeneration 
(2  Cor.  5:17),  and  adoption,  God  "our 
Father  "  and  we  his  children  (1 : 3)^  and 
the  salvation  of  believers  through  the 


preaching  of  the  cro.ss  (1 :  is,  24;  John  3  : 
14,15).  Paul  regarded  Christ  as  the 
way  to  the  Father,  and  the  knowledge 
of  God  and  of  Jesus  Christ  as  eternal 

life     (2  Cor.  3  :  18;  4:1-4;  John  15  :  9,  10 ;  17  :  3). 

So  also  as  to  what  Christ  did  for  u.s. 
For  our  sakes  he  became  poor  (2  Cor.  8:9; 
Luke  9  :  58).  He  was  our  Passover,  sacri- 
ficed  for   us    (5:7;  John  1  :  29),    dying    for 

our  sins  (i5  : 3;  Matt.  20 :  28),  and  made  sin 

for   us  (2  Cor.  5  :  21 ;  John  10  :  10,  14,  15).      And 

what  he  does  for  us  now,  by  the  Holy 
Spirit  in  the  hearts  of  believers  (2 :  u; 

6:  19;  John  14  :  26,  etc.). 

Many  of  Paul's  words  and  phrases 
appear  to  have  been  quoted  or  molded 
from  the  words  of  the  Lord  Jesus. 
For  instance,  such  expressions  as  they 
who  "preach  the  gospel  should  live  of 
the  gospel "  (9  :  u ;  Luke  10 : 7) ;  "  being 
reviled  we  bless  "  (4: 12 ;  Luke  6 :  28) ;  "  the 
saints  will  judge  the  world  "  (6:2;  Luke 
22 :  30) ;  "  though  I  havc  all  faith  so  as 
to  remove  mountains"  (i3  :  2;  Matt.  17 :  20). 
The  same  holds  true  as  to  his  teach- 
ing concerning  marriage  and  divorce 
( 7 :  10  ff. ;  Matt.  5 :  32,  etc. ) ;  concerning  love 
as  a  grace  or  virtue  ( is :  i  ir. ;  John  15 :  9, 10)  * 
as  to  the  distinction  between  the  letter 
and  the  spirit  (2  Cor.  3 :6;  John  6:63).  And 
finally,  not  to  refer  to  other  passages, 
we  may  mention  Paul's  account  of  the 
Lord's  Supper  (n  :  23-26),  and  of  his  ap- 
pearances to  the  disciples  after  his  res- 
urrection (15  :  3-8).  . 

All  this,  and  much  more  that  might 
be  adduced,  shows  that  Paul  did  not 
preach  another  gospel. 

4.  And  that  he  was  buried  and 
that  he  rose  again,  rather,  that 
he  hath  been  raised,  implying  that  he  is 
alive,  the  third  day.  The  tense  of 
the  first  verb  relates  to  the  single  act  of 
Christ's  burial  ;  tliat  of  the  second 
verb  to  his  continued  resurrection  life. 
According  to  the  Scriptures. 
Of  course  the  Old  Testament  Scriptures, 
which  were  to  him  an  infallible  stand- 
ard of  appeal.  (see  Ps.  16  :  lO:  Isa.  53  :  10: 
Hosea  6:2;  Jonah  2:10.)  It  sllould  be  no- 
ticed that  it  is  distinctly  said  that  he 
was  buried;  and  the  four  Gospels  give 
a  distinct  account  of  his  burial.  Thus 
there  could  be  no  doubt  of  his  death ; 


Ch.  XV.] 


I.  CORINTHIANS 


305 


5  he  was  seen  of  Cephas,  then  "of  the 

6  twelve :  after  that,  he  was  seen  of 
above  five  hundred  brethren  at  once  ; 
of  whom  the  greater  part  remain  unto 
this  present,  but  some  are  fallen  asleep. 

7  After  that,  he  was  seen  of  James  ;  then 

8  =^of  all  the  apostles.  yAnd  last  of  all 
he  was  seen  of  me  also,  as  of  one  born 

9  out  of  due  time.  For  I  am  ^  the  least 
of  the  apostles,  that  am  not  meet  to 


5  and  that  he  appeared  to  Cephas,  then 

6  to  the  twelve ;  then  he  appeared  to 
above  five  hundred  brethren  at  once, 
of  whom  the  greater  part  remain  until 

7  now,  but  some  are  fallen  asleep.  After 
that,  he  appeared  to  James ;  then  to  all 

8  the  apostles.  And  last  of  all,  as  if  to 
the  one  born  out  of  due  time,  he  ap- 

9  peared  to  me  also.  For  I  am  the  least 
of  the  apostles,  who  am  not  fit  to  be 


u  Matt.  28  :  17 ;  Mark  16  :  14 ;  Acts  10  :  41. 

y  9  :  1 ;  Acts  9  :  4,  17  ;  22  :  14,  17,  18. 


X  Luke  24  :  50  ;  Acts  1  :  2-12. 
z  Eph.  3:8. 


he  really  entered  the  grave,  and  his 
soul  descended  into  the  regions  of  the 
dead  (Acts  2 :  29-31),  from  both  of  which 
he  came  forth  in  his  resurrection.  Com- 
pare Acts  28  :  23,  where  we  have  an  ac- 
count of  Paul's  preaching  the  gospel  to 
the  Jews  at  Rome. 

5.  In  this  whole  passage  Paul  speaks 
as  one  who  knew  and  believed  what  he 
said.  His  words  are  not  those  of  a 
fanatic,  nor  of  an  impostor,  but  are  the 
utterances  of  truth  and  soberness  (Acts 
26:25).  He  now  proceeds  to  prove  the 
resurrection  of  Christ  as  a  historical 
fact.  And  that  he  Avas  seen  of 
Cephas,  the  Aramaic  form  of  the 
Greek  name,  Peter  (John  1 :  42 ;  oai.  1 :  is), 
then  of  the  twelve,  a  frequent 
designation    of  the    company    of  the 

apostles  (Matt.  26  :  20  ;  Acts  6  :  2,  etc.).     TheSC 

two  appearances  were  on  the  day  that 
Jesus  rose,  there  being  five  appearances 
recorded  for  that  day :    ( 1 )  To  Mary 

Jklagdalene  (Mark  16  :  9  ;  John  20  :  11)  ;     (2)  tO 

the  other  women  (Matt.  28 : 9,  lo) ;    (3)  to 

Peter    (Luke24  :34;  l  Cor.  15  :5)  ;     (4)    tO  the 

two  on  their  way  to  Emma  us  ( Mark  i6 :  12 ; 
Luke  24 :  15) ;  (5)  to  the  apostles,  Thomas 

being    absent    (Mark  le  :  14 :  Luke  24  :  36  ;  John 

20:19;  1  Cor.  15).  A  weck  later  he  ap- 
peared to  the  apostles,  Thomas  being 
present  (John  20  :  26). 

6.  After  that  he  was  seen, 
rather,  he  appeared,  to  above  five 
hundred  brethren  at  once.  This 
was  probably  on  a  mountain  in  Galilee 
(Matt.  28 :  16)  by  a  spccial  appointment  of 

our  Lord  (Matt.  28  :  7  ;  Mark  16  :  7),  when   hc 

gave  the  last  Commission  (Matt.  28:  i6; 
Mark  16 :  15) .  See  author's  ' '  Harmony  of 
the  Gospels,"  ^  199,  and  note.  The 
greater  part  remain  unto  this 
present.  It  was  probably  early  in 
A.  D.  58  when  Paul  Avrote  this,  twenty- 
eight  years  after  our  Lord's  resurrection, 
less  than  a  generation.  Thus  there 
were  many  then  living  who  saw  Christ 


with  their  own  eyes  after  he  had  risen. 
(See  also  next  two  verses.)  "  This  was 
not  done  in  a  corner"  (Acts  26  :  26).  Je- 
rusalem was  easy  of  access  from  Corinth, 
and  the  apostle's  assertions  could  have 
been  easily  disproved  if  disproof  were 
possibly. 

7.  After  that  he  was  seen  of, 
appeared  to,  James,  brother  of  our 
Lord,  writer  of  the  Epistle  of  James, 
and  pastor  of  the  church  at  Jerusalem 

(Acts  15  :  13;    see  note  on  Acts  12  :  17).        JamCS 

may  have  believed  on  Jesus  before  the 
resurrection,  and  certainly  believed  af- 
ter it  (John  7:5),  and  our  Lord  appeared 
to  him  to  prepare  him  for  his  great  work 
at  Jerusalem  as  a  witness  of  the  resur- 
rection. While  not  called  among  the 
Twelve,  he  seems  to  have  stood  on  a 
level  with  them  at  Jerusalem  (Gai.  2:9). 
Then  of  all  the  apostles,  doubtless 
the  one  recorded  in  Acts  1  :  9-12,  at  the 
ascension. 

8.  And  last  of  all  he  was  seen, 
better,  he  appeared  to  me  also  (Acts  9  :  i7; 
22 :  14;  26  :  ifi)  near  thc  gate  of  Damascus. 
As  of  one  born  out  of  due  time, 
better,  As  it  ivere  to  the  one  untimely 
horn,  of  immature  birth.  The  apostle's 
meaning  is  explained  in  the  next  verse, 
he  presents  himself  as  inferior  to  the 
rest  of  the  apostles,  like  a  small  and 
weakly  child,  immature  and  unshapely. 
Some  commentators  notice  here  the 
suddenness,  and  strangeness  of  Paul's 
conversion,  unparalleled  in  Scripture 
and  in  the  church  of  God ;  coming  into 
the  apostle's  office  without  a  period  of 
growth  (Acts  26: 14^18),  wMlc  the  Twelve 
had    a   previous  companionship  with 

Jesus  (Luke  6  :  13), 

9.  Paul  explains  his  language  of 
self-reproach,  and  the  reason  for  using 
it.  In  his  great  humiliation  at  ha-\ang 
persecuted  the  church  of  God 
(Acts  7 :  58:  8:3),  hc  spcaks  of  himsclf  as 
the  least  of  the  apostles,  in  rank, 


U 


306 


I.  CORINTHIANS 


[Ch.  XV 


be  called  an  apostle,  because  "I  perse- 

10  cuted  the  church  of  God.  But  ^  by  the 
grace  of  God  I  am  what  I  am :  and  his 
grace  which  was  beduwed  upon  me  was 
not  in  vain :  but  « I  laboured  more 
abundantly  than  they  all :  <>  yet  not  I, 
but  the  grace  of  God  which  w-as  with 

11  me.  Therefore  whether  it  ivere  I  or 
they,  so  we  preach,  and  so  ye  believed. 

12  Now  if  Christ  be  preached  that  he 
rose  from  the  dead,  ^how'  say  some 
among  you  that  there  is  no  resurrec- 


called  an  afiostle,  because  I  persecuted 

10  the  church  of  God.  But  by  God's 
grace  I  am  Avhat  I  am ;  and  his  grace 
which  was  bestowed  upon  me  did  not 
prove  vain  ;  but  I  labored  more  abun- 
dantly than  they  all ;  yet  not  I,  but  the 

11  grace  of  God  with  me'.  Whether  then 
it  be  I  or  they,  so  we  preach,  and  so  ye 
believed. 

12  But  if  Christ  is  preached  that  he  has 
been  raised  from  the  dead,  how  say 
some  among  you  that  there  is  no  resur- 


a  Acts  8:3;  9:1;  Gal.  1  :  13 ;  1  Tim.  1:13.  h  Eph.  3  :  7,  8  ;  1  Tim.  1  :  12-16. 

c  Rom.  15  :  17-20 ;  2  Cor.  11  :  23-30  ;  12  :  11. 

d  Matt.  10  :  20 ;  2  Cor.  3:5;  Gal.  2:8;  Eph.  3:7;  Phil.  2  :  13  ;  Col.  1  :  28,  29.         e  Acts  17  :  18  ;  26  :  8. 


in  his  own  estimation  ;  and  not  meet, 
vot  fit,  to  be   called  an  apostle. 

He  felt  himself  unworthy  of  even  the 
name  of  an  apostle  (Kph  3:8;  Gai.  i :  13 ;  i 
Tim.  1:13).  The  ckurch  of  God  refers 
primarily  to  the  church  at  Jerusalem 
(Act3  8  :  3;  9  ;  1),  where  his  persecution 
began  and  from  which  place  it  pro- 
ceeded. The  church  there  represented 
the  early  discipleship  generally,  and, 
at  the  time  of  the  death  of  Stephen  and 
the  subsequent  persecution,  it  was  prob- 
ably the  only  church    in    the  world. 

( .See  Acts  9  :  31,  and  note. ) 

10,  Paul  admits  his  personal  in- 
feriority to  the  other  apostles,  but  he 
magnifies  the  grace  of  God  that  wrought 
through  him.  But  by  the  grace  of 
God  I  am  what  I  am,  Avhatever  I 
am  God's  grace  has  made  me,  I  owe 
all  to  the  undeserved  favor  of  God. 
And  this  grace  was  not  in  vain,  was 
not  without  fruit.  This  is  the  negative 
side.  But,  on  the  positive  side,  I 
laboured  more  abundantly  than 
they  all,  than  the  other  apostles,  any 
one  of  them  individually.  The  Twelve, 
who  labored  more  especially  among  the 
Jews,  had  a  more  circumscribed  iSeld 
than  Paul  in  his  extended  Gentile  work. 
The  mission  among  the  Gentiles  had 
also  its  greater  difficulties.  But  while 
he  thus  refers  to  the  greatness  of  his 
work,  he  takes  no  glory  to  liimself. 
Yet  not  I  alone  have  accomplished 
this,  but  the  grace  of  God  which 
was  with  me,  ratlier,  according  to 
the  most  approved  text,  hut  the  graee 
of  God  with  me,  working  effi'ctively 
with  me,  wrought  this.  Paul  was  con- 
scious of  his  own  agency,  but  al.so  of 
his  dependence  on  God's  gracious  help, 
as  the  most  important  factor.     (Comp. 

3  :  9  ;  2  Cor.  3:5;  Eph.  3:7;  Phil.  2:12,13.) 


11.  Paul  returns  to  the  great  theme 
of  preaching  from  this  digression  re- 
garding himself  and  the  other  apostles. 
He  was  conscious  of  opposition,  but 
this  w^ould  weaken  in  view  of  his 
humility.  Neither  would  he  care  for 
it.  Therefore  whether  it  Avere  I 
or  they,  the  other  apostles,  who  la- 
bored most,  there  is  an  agreement  in 
our  preaching  and  in  your  believing. 
So  w^e  preach,  and  so  ye  believed, 
at  your  conversion,  that  Christ  died, 
was  buried,  and  rose  again  (ver.  3, 4). 

12-19.  The  resurrection  of 
Christ  implies  the  resurrection 

OF  ALL  believers.  IT  IS  A  FUNDA- 
MENTAL    FACT     IN     THE     CHRISTIAN 

RELIGION.  The  reference  is  specially 
to  the  resurrection  of  believers.  The 
resurrection  of  the  wicked  is  elsewhere 

taught  (John  5  :  29;  Acts  24  :  15). 

12.  Tlie  apostle  takes  the  resurrec- 
tion of  Christ  as  an  established  fact,  ac- 
cepted by  the  Corinthian  Church.  His 
whole  argument  proceeds  upon  the  sup- 
position that  this  was  not  a  matter  of 
controversy.  Now  if  Christ  be 
preached.  But,  as  it  is  an  actual 
fact  that  Christ  is  preached,  that  he 
rose  from  the  dead,  how  is  it  pos- 
sible that  soyne  among  you  say  there 
is  no  resurrection  of  the  dead, 
or  more  strictly,  of  dead  men  ?  The 
reference  is  to  a  future  general  resur- 
rection. The  verse  is  a  question  imply- 
ing surprise  at  such  views,  which  car- 
ried to  their  logical  conclusion  must 
also    deny    Christ's    resurrection    (ver. 

13,  U). 

It  has  been  much  discussed  as  to  the 
persons  here  meant  and  their  phase  of 
belief.  Outside  of  early  Christians, 
the  Pharisees  and  certain  portions  of 
the  Jews,  there  was  a  general  disbelief 


Ch.  XV.] 


I.  CORINTHIANS 


307 


13  tion  of  the  dead?    But  if  there  be  no 
resurrection  of  the  dead,  ^  then  is  Christ 

14  not  risen :  and  if  Christ  be  not  risen, 
then  is  our  preaching  vain,  and  your 

15  faith  is  also  vain.    Yea,  and  we'  are 
.  found  false  witnesses  of  God  ;  because 

s  we  have  testified  of  God  that  he  raised 
up  Christ :  whom  he  raised  not  up,  if 

16  so  be  that  the  dead  rise  not.    For  if  the 
dead  rise  not,  then  is  not  Christ  raised  : 

17  and  if  Christ  be  not  raised,  your  faith 

18  is  vain  ;  ^  ye  are  yet  in  your  si'ns.   Then 
they  also  which'  are  ^  fallen  asleep  in 


13  rection  of  dead  men?  But  if  there  is 
no   resurrection  of  dead   men,   then 

14  neither  has  Christ  been  raised  ;  and  if 
Christ  has  not  been  raised,  then  is  ovu- 
preaching  vain,  vain  also  your  faith. 

15  And  we  are  found  also  false  witnesses 
of  God ;  because  we  testified  in  respect 
to  God,  that  he  raised  up  the  Christ; 
whom  he  raised  not,  if  it  be  so  that  no 

16  dead  are  raised  up.  For  if  no  dead  are 
raised    up,    neither    has   Christ    been 

17  raised ;  and  if  Christ  has  not  been 
raised,  j-our  faith  is  vain ;  ye  are  yet  in 

18  your  sins.  Then  they  also  who  have 
fallen  asleep  in  Christ  have  perished. 


/ 1  Thess.  4  :  14. 


g  Acts  2  :  24,  32  ;  4  :  10,  33  ;  13  :  30-37.        h  Rom.  4  :  25  ;  Htb.  9  :  22-28. 
i  1  Thess.  4  :  13,  14 ;  Rev.  14  :  13. 


in  a  bodily  resurrection.  The  Saddu- 
cees  among  the  Jews  and  the  Epicu- 
reans among  the  heathen,  held  to  the 
non-existence  of  man  after  death.  The 
Stoics  taught  the  pantheistic  doctrine, 
the  reabsorption  of  the  soul  into  di- 
vinity. The  Platonists  maintained  the 
immortality  of  the  soul,  but  regarded 
matter  as  the  cause  of  all  evil,  and  the 
resurrection  of  the  bodj^  as  unreason- 
able. Among  Christians,  a  little  later 
than  this,  were  some,  like  Hymenaeus 
and  Philetus  (2  Tim.  2 :  n,  is),  who  held 
that  the  resurrection  was  already  past, 
and  that  it  was  a  spiritual  quickening 
through  Christ,  perverting  the  teaching 
of  Paul  (Col.  3:1).  The  Gnostics  later 
still  held  a  similar  heresy.  It  is  prob- 
able that  these,  to  whom  Paul  refers  at 
Corinth,  were  mostly  Gentile  Chris- 
tians, and  perhaps  some  Jews  of  Sad- 
ducean  tendency,  to  Avhom  the  doctrine 
of  a  bodily  resurrection  appeared  inad- 
missible, strange,  or  unwelcome  (Acts  4: 

2  ;    5  :  17  ;  23  :  6-9  ;  17  :  32 ) .     It  is  possible  that 

some  of  them  belonged  to  the  Christ's 
party  (1:12).  They  seem  to  have  held 
to  a  future  life,  and  Paul's  general  ar- 
gument, based  on  Christ's  resurrection, 
was  well  suited  to  bring  conviction  to 
his  opponents,  whatever  might  have 
been  the  origin  and  phase  of  their 
error. 

13.  Paul  shows  the  absurdity  of  the 
assertion  of  his  opponents.  But  if 
there  be  no  resurrection  of  dead 
men,  then  the  reasons  which  would 
prove  that  would  prove  that  Christ 
is  not  risen,  which  you  are  not  ready 
to  admit,  and  wiiich  is  not  to  be  thought 
of  in  view  of  the  many  proofs  of  his 
resurrection. 

14.  And,  to  carry  out  the  thought 


logically,  if  Christ  be  not  risen, 
and  is  still  dead,  then  is  our  preach- 
ing a  risen  Christ  and  Saviour  vain, 
unmeaning  and  useless,  and  your 
faith,  which  you  have  been  exercising 
in  the  Author  of  life  (Acts3  ■.  i5;  5: 31), 
is  also  vain,  since  you  have  been  ex- 
ercising it  upon  a  dead  man.  If  dead, 
he  could  not  be  the  Son  of  God  with 
power  (Rom.  1:4).  The  whole  gospel  is 
subverted. 

15.  And,  terrible  for  us,  we  are 
found  false  Avitnesses,  not  mis- 
taken, but  false  witnesses  of  God, 
concerning  him,  professing  to  witness 
for  him;  because  we  have  willfully 
testified  in  respect  to  God,  that  he 
raised  up  Christ,  a  monstrous  sup- 
position, if  not  true.  Whom  he 
raised  not  up,  if  so  be  the  dead 
rise  not.  If  no  dead  are  raised,  then 
Christ  is  not  raised.  The  resurrection 
of  Christ  is  true  or  false.  If  the  latter, 
then  Peter,  James,  John,  the  other 
apostles,  and  Paul  himself,  were  im- 
postors ;  and  the  five  hundred  also  who 
had  joined  them  in  their  testimony — a 
most  absurd  and  incredible  supposition. 

16.  Repetition  of  the  argument  of 
ver.  13,  for  precision  and  emphasis,  and 
for  the  purpose  of  carrying  out  the  in- 
ference further  in  the  next  verse. 

17.  And  if  Christ  be  not  raised 
(as  in  ver.  14),  vaiu,  ciupty  and  useless  is 
your  faith  in  him  as  a  Redeemer  and 
Saviour.  Ye  are  yet  in  your  sins, 
condemned  and  unforgiven,  and  ex- 
posed to  all  their  terrible  consequences. 
A  dead  Christ  cannot  atone  for  sin,  nor 
justify  the  ungodly  (Rom.  4  :  25). 

18.  And  worse  still.  The  darkness 
of  the  picture  deepens ;  for  then  all  in 
Christ    are    lost.      Then    they  that 


308 


I.  CORINTHIANS 


[Ch.  XV. 


19  Christ  are  perished.  ^  If  in  this  life 
only  we  have  hope  in  Christ,  we  are  of 
all  men  most  miserable. 

20  But  now  lis  Christ  risen  from  the 
dead,  and  become  "the  firstfruits  of 

21  them  that  slept.  For  » since  by  man 
came  death,  <>  by  man   came   also  the 

22  resurrection  of  the  dead,    p  For  as  in 


19  If  in  this  life  only  we  have  hoped 
in  Christ,  we  are  of  all  men  most 
pitiable. 

20  But  as  it  is  Christ  has  been  raised 
from  the  dead,  a  first- fruit  of  those  who 

21  have  fallen  asleep.  For  since  through 
man  came  death,  through  man  came 

22  also  the  resurrection  of  the  dead.    For 


ki  :  9-13:  2  Tim.  3  :  12. 
n  Rom.  5  :  12-21. 


I  Ver.  4-8  ;  1  Peter  1:3.         m  Ver.  23  ;  Acts  26  :  23  ;  Col.  1  :  18  ;  Rev.  1 
o  John  11  :  25  :  Rom.  6  :  23.  p  Ver.  47,  48;  Gen.  3  :  19. 


have  fallen  asleep  in  Jesus  (see on 
T:39)  ;  implying  their  continued  exist- 
ence after  death.  That  this  is  a  con- 
scious existence  is  evident  from  many 
passages.  See  Luke  23  :  43,  and  note, 
and  Practical  Remarks  on  Luke  16. 
Are  perished,  are  lost  in  perdition, 
having  incurred  the  loss  of  eternal  life 
(John  17: 12).  The  word  does  not  mean 
annihilation  or  extinction  of  being.  ( See 

its  use  in  1  :  18  ;  8  :  11 ;  Rom.  2:12;  2  Cor.  2  :  15,  etc. ) 

"  One  of  the  most  harrowing  thoughts, 
as  we  see  from  1  Thess.  4  :  13  to  the 
apostolic  Christians,  was  the  fear  lest 
their  departed  brethren  by  a  premature 
death  be  debarred  from  that  communion 
with  the  Lord  which  they  hoped  to  en- 
joy ;  and  in  itself  nothing  could  be 
more  disheartening  to  the  Christian's 
hope  than  to  find  that  Christians  had 
lived  and  died  in  vain"  (Stanley). 

19.  Paul  still  dwells  upon  the  sad 
conclusion  of  the  preceding  verse.  If 
in  this  life  only  we  have  hope,  or 
hoped  in  Christ,  to  be  disappointed 
in  the  next  life  ;  if  our  hope  is  a  mere 
exercise,  while  we  are  yet  in  our  sins 
and  under  condemnation,  and  in  reality 
without  hope  and  without  God  in  the 
world,  and  at  the  same  time  subject  to 
the  privations,  hatred,  and  persecutions 
pertaining  to  a  Christian  life,  then  we 
are  of  all  men  most  miserable, 
or  (he  most  to  be  pitied.  Suffering  all 
this  for  a  false  hope,  a  delusion,  Miiich 
is  to  end  in  bitter  disappointment. 
Paul  does  not  teach  that  Christians  are 
more  pitiable  than  other  men,  for  he 
elsewhere  teaches  the  contrary  (Rom.  5: 
1-4;  1  Tim.  4:8);  but  they  are  thus  to  be 
pitied,  if  they  are  deluded,  and  if 
Christ  is  not  all  in  all  to  them  in  this 
and  in  the  coming  world,  as  they  think 
him  to  be. 

20-28.  Both  the  resurrection 
OF  Christ  and  of  his  followers  is 

ESSENTIAL  TO  THE  GREAT  SCHEME  OF 
REDEMPTION. 

20.  From    such    a  gloomy    picture 


(ver.  13-19)  Paul  tums  to  one  full  of  hope 
and  triumph.  He  sees  in  Christ's  res- 
urrection a  pledge  of  the  resurrection 
of  his  people.  But  now,  as  it  really 
is,  Christ  is  risen  from  the  dead, 
for  which  there  is  abundant  proof 
(ver.  3-8),  and  become  the  first- 
fruits,  the  earnest  and  pledge  of  the 
resurrection  of  them  that  slept. 
The  words  and  become  should  be  omit- 
ted according  to  the  best  text.  The 
last  clause  will  then  read,  a  firstfruit 
of  those  that  hare  fallen  asleep).  The 
firstfruit  was  the  beginning  of  the  har- 
vest, a  pledge  and  promise  of  the  rest 
of  the  harvest.  So  Christ's  resurrec- 
tion was  the  beginning  of  the  resurrec- 
tion, the  guarantee  of  the  future  resur- 
rection   of    Christians   (Rom.  8  :  23  ;  l  Thess. 

4:14;  Rev.  1 :  5).  It  is  significant  that 
our  Lord  rose  on  the  morrow  after  the 
Paschal  Sabbath,  the  day  when  the 
firstfruits  of  the  harvest  were  pre- 
sented (Lev.  23:10,  11). 

21.  For,  to  explain  and  confirm  the 
statement  that  Christ's  resurrection  was 
a  firstfruit  of  the  resurrection  of  his 
followers,  since  by,  or  through,  man 
came  death  (Rom.  5 :  12),  through  man 
came  also  the  resurrection  of 
the  dead.  The  reference  is  to  physi- 
cal death  and  the  resurrection  of  the 
bodies  of  the  dead,  as  the  preceding 
context  shows.  Of  course  as  Paul  is 
treating  of  the  resurrection  of  believers, 
it  is  implied  that  they  are  raised  into 
a  glorified  life.  It  is  fitting  and  in  the 
nature  of  things,  that  as  death  came 
through  man,  so  the  resurrection 
should  come  through  man.  Like  acts 
best  on  like.  It  was  necessary  that 
Christ  should  have  a  human  nature,  in 
order  to  accomplish  his  work  in  human 
redemption,  and  that  includes  a  hu- 
man body  since  the  believer's  body  is 
to  be  saved  and  glorified.     (Comp.  Rom.  5 : 

12-17;  1  Tim.  2:5.) 

22.  Further  confirmation  by  a  direct 
application  to  Adam  and  Christ.     For 


Ch.  XV.] 


I.  CORINTHIANS 


309 


Adam  all  die,  even  so  in  Christ  shall 

23  all  be  made  alive.  But  <i  every  man  in 
his  own  order :  Christ  the  firstfruits ; 
afterward  they  that  are  Christ's  '  at  his 

24  coming.  ^Then  cometh  the  end,  when 
he  shall  have  delivered  up* the  king- 
dom to  Grod,  even  the  Father;  when 


as  in  Adam  all  die,  so  also  in  Christ 

23  will  all  be  made  alive.  But  each  in 
his  own  rank  ;  Christ  a  first-fruit ;  then 
they  who  are  Christ's  at  his  coming. 

24  Then  comes  the  end,  when  he  delivers 
up  the  kingdom  to  God  and  the  Father  ; 


q  1  Thess.  4  :  15-17. 


r  Matt.  25  :  31 ;  John  5  :  25-29  ;  1  John  2 
t  Dan.  7  :  13-27. 


28. 


s  Dan.  12  :  4,  9 ;  Matt.  13  :  39,  40. 


as  ill  Adam,  the  representative  and 
head  of  the  race,  whose  common  nature 
we  all  partake;  all  die,  all  become 
mortal  and  liable  to  death  (Rom.  5:12, 
15, 17) ;  so  in  Christ,  our  spiritual  rep- 
resentative and  head,  whose  nature  we 
partake  of  through  faith,  shall  all 
be  made  alive,  made  partakers  of 
that  resurrection  which  he  has  already 
attained  (John  6  :  39-44;  11 :  25),  As  the 
apostle  is  discussing  the  resurrection  it 
is  both  natural  and  obvious  that  tempo- 
ral death  and  bodily  resurrection  are 
referred  to  in  this  passage.  Some  would 
extend  the  reference  to  the  whole  race 
— the  mortality  of  all  in  Adam,  and 
the  resurrection  of  all  in  Christ,  be- 
cause of  his  general  relation  to  the 
whole  race.  The  language  will  admit 
of  that  interpretation ;  but  still  the 
apostle  is  speaking  of  believers  in  this 
whole  chapter,  and  he  does  not  appear 
to  be  thinking  of  the  wicked  at  all 
(ver.  2, 14, 19, 23).  Further  ou  Christ  and 
the  resurrection  of  believers,  see  Rom. 
8  :11. 

23.  Paul  notes  that  there  is  a  divine 
order  in  the  resurrection,  and  that 
Christ  must  precede  his  followers. 
Three  steps  are  noticed  :  first,  Christ's 
resurrection,  then  that  of  believers, 
then  the  sul)jection  of  opposers  to  Christ 
as  mediator.  In  the  last  must  be  in- 
cluded the  resurrection  of  the  wicked, 
which  Paul  does  not  speak  of  definitely, 
as  he  is  here  simply  discussing  the  res- 
urrection of  believers. 

Referring  to  what  he  had  just  said, 
that  in  Christ  all  should  be  made  alive 
(ver.  22),  Paul  coutiiiues,  But  every 
man  in  his  own  order,  as  divinely 
constituted.  The  Avord  translated  oixler 
primarily  means.  That  ivhich  has  been 
arranged,  or  placed  in  order.  In  mili- 
tary affairs  it  was  applied  to  a  troop  of 
soldiers,  and  in  other  matters  to  a  class 
or  rank  of  anything.  The  primary 
meaning,  order,  fits  the  connection  and 
the  thought  here.  Christ  the  first- 
fruits.     It  was  necessary  that  Christ 


should  rise  first,  as  the  Head  of  the 
church,  and  should  present  himself  to 
God  as  the  firstfruits,  and  carry  on  his 

mediatorial    work     ( Col.  l  :  is  ;   see  on   Acts 

26:23).  Afterward,  or  better.  Then 
they  that  are  Christ's  at  his 
coming,  at  his  arrival  and  presence, 

his  second  coming  (Matt.  24  :  3,  37,  39  ;  1  Thess. 
3  :  13  ;  4  :  15,  16  ;  James  5  :  7,  etc.).      Then    will 

be  the  glorious  harvest  of  his  raised 
people,  of  which  he  himself  had  been 
the  firstfruits.  His  dominion  began 
with  his  own  resurrection,  exalted  to 
the  right  hand  of  God  (Acts  5  :  3i;  Phu. 
2:9),  and  at  his  second  coming  he  re- 
turns to  establish  and  consummate  his 
kingdom  on  earth.  It  will  be  a  fitting 
time  for  the  resurrection  of  believers — 
the  Head  and  the  members  must  be  to- 
gether (John  6: 39).  As  the  Jcwish  dis- 
pensation ended  with  his  resurrection, 
so  the  present  order  of  things  will  end 
with  his  coming  and  a  new  order  be- 
gin (Rev.  11  :  15:  20  :  5). 

24.  Then  cometh  the  end  of  the 

world      (  Matt.  24  :  6  ;  2  Thess.  2:8:1  Peter  4:7), 

and  of  Christ's  mediatorial  kingdom, 
when  the  wicked  shall  have  been  raised 
and  judged,  and  the  power  of  sin  and 
death  destroyed  ( Rev.  20  : 7-15) .  How  long 
this  order  of  things  shall  continue  Paul 
does  not  say.  When  he  shall  have 
delivered,  rather,  according  to  the 
best  authorities,  when  he  delivers  up  the 
kingdom  to  God,  even  the  Father. 
The  kingdom  given  him  by  the  Father 
will  then  be  given  back  by  him  to  the 
Father.  Like  a  prince  bringing  back 
the  spoils  and  trophies  of  conquest  to 
his  father.  The  mediatorial  kingdom 
is  here  meant,  with  which  Christ  was 
invested  at  his  resurrection  (Matt.  28 :  is), 
and  which  is  to  continue  till  his  work 
of  redemption  is  accomplished  (Acts 
2:21).  He  will  then  no  longer  reign 
over  the  universe  as  Mediator ;  but  as 
the  Incarnate  Son  of  God  and  as  the 
Head  of  his  people  he  will  still  continue ; 
and  in  this  respect  "  his  kingdom  shall 

have    no   end  "    (r.uke  1  :  33  ;  Dan.  7  :  14  ;  Heb. 


310 


I.  CORINTHIANS 


[Ch.  XV. 


he  shall  have  put  down  all  rule  and 

25  all  authority  and  power.  For  he  must 
reign,  "till  he  hath  put  all  enemies 

26  under  his  feet.    *The  last  enemy  that 

27  shall  be  destroyed  is  death.  For  he 
y  hath  put  all  things  under  his  feet. 
But  when  he  saith,  All  things  are  put 
under  him,  it  is  manifest  that  he  is  ex- 
cepted which  did  put  all  things  under 

28  him.  » And  when  all  things  shall  be 
subdued  unto  him,  then  ''shall  the  Sou 
also  himself  be  subject  unto  him  that 


when  he  has  done  away  every  rule, 

25  and  every  authority  and  power.  For 
he  must  reign,  till  he  has  put  all  the 

26  enemies  under  his  feet.  As  the  last 
enemy.  Death  is  done  away  with.  For 
he  subjected  all  things  under  his  feet. 

27  But  even  when  he  says.  All  things  are 
subjected,  it  is  manifest  that  he  is  ex- 
cepted, who  subjected  all  things  to  him. 

28  And  whenever  all  things  have  been 
subjected  to  him,  then  will  the  Son 
also  himself  be  subjected  to  him  who 


M  Ps.  2  :  6-10 ;  110  :  1 ;  Eph.  1  :  22  ;  Heb.  10  :  13.  x  Ver.  54-57  ;  see  ref.  Isa.  25  :  8 ;  Hob.  2  :  14. 

y  See  ref.  Matt.  28  :  18.        z  Dan.  2  :  34,  35,  40-45  ;  Rev.  19  :  11-21.        a  11  :  3  ;  John  14  :  28. 


1:8;  2:8),  And  this  delivering  up  of 
his  kingdom  will  occur,  Avheii  he 
shall  have  put  down,  brought  to 
naught,  all,  rather,  every,  rule,  domin- 
ion, and  every  authority  and  power, 

except   his    own    (Eph.  6  :  12;  Rev.  19  :  11-16). 

Thus  all  hostile  powers  will  be  brought 
to  an  end,  and  every  one  will  yield  him 
homage  (Rhii.  2 :  10, 11). 

25.  For,  according  to  the  Divine 
arrangement  and  from  the  nature  of  his 
mediatorial  work,  it  is  necessary  that  he 
should  reign  till  he,  that  is,  Christ, 
hath  put  all  enemies  under  his 
feet.  His  reign  began  with  his  asceti- 
sion  (Eph.  1 :  20-23 :  Col.  2 :  14,15),  and  it 
must  continue  till  he  has  subjugated  all 
the  enemies  of  himself  and  his  king- 
dom, Satan  and  the  powers  of  darkness, 
the  wicked,  and  whatever  of  lust  or 
pride,  of  material  or  immaterial  things, 
that  oppose  or  stand  in  the  way  of  his 
sway.  The  putting  down  of  all  oppo- 
sition is  necessary  to  the  perfection  of 
his  rule  (Phii.  3 :  21).  The  apostle  has  in 
mind  the  words  of  Ps.  110  :  1,  and  Ps. 
8:6,  quoted  in  ver.  27. 

26.  Among  the  enemies  the  last  one 
to  be  destroyed  is  mentioned,  death, 
which  is  personified  as  a  rival  foe. 
The  last  enemy  that  shall  be  de- 
stroy^ed,  better.  As  a  last  enemy  death 
is  brought  to  naxight.  The  verb  is  in 
the  present  tense.  The  future  is  before 
the  apostle's  eye  as  a  realized  fact. 
Physical  death  is  meant,  and  it  shall  be 
completely  done  away  by  the  resurrec- 
tion. "  There  shall  be  no  more  death  " 
(Rev.  21:4),  no  morc  dissolution  of  soul 
and  body.  The  destruction  of  this  last 
vestige  of  the  results  of  sin  (Rom.  6  :  23) 
upon  his  followers  will  be  the  crowning 
act  of  the  triumphant  Messiah.     (Comp. 

Rev.  20  :  14.) 

27.  For,  to  give  a  reason  and  proof 


of  what  he  had  just  said,  he  quotes  Ps. 
8  :  6,  all  things,  which  mu.st  include 
death,  he  put  under  his  feet.  All  is 
emphatic.  It  is  the  Father  who  is  here 
represented  as  subjecting  all  things  to 
the  Son.  AVhat  the  psalmist  said  of  man, 
as  originally  endowed  at  creation,  the 
apostle  sees  typically  fulfilled  in  Christ, 
to  whom  had  been  committed  "all 
power  in  heaven  and  on  earth"  (.Matt. 

28  :  18  ;  Heb.  2:7;  Eph.  1  :  22) .     Paul  prOCCcds 

to  explain  and  apply  the  quotation, 
guarding  again.st  a  misapplication.  But 
when  he  saith.  All  things  are  put 
nnAexYvim,  or  all  things  are  put  in  sub- 
jection, it  is  evident  that  he,  the  Father, 
is  excepted,  which,  who,  did 
put  all  things  under  him,  the  Son. 
This  is  evident  both  from  the  quotation 
and  from  the  relation  of  the  Father  to 
the  Son.  For  the  Father  is  not  sub- 
jected to  the  Son,  but  the  Son  to  the 
Father  (ver.  28).  Meyer  and  some  others 
make  this  refer  to  the  future  announce- 
ment of  God  at  the  last,  and  render  as 
follows  :  But  when  he,  that  is,  God,  shall 
have  declared  that  all  things  have  been 
subjected,  etc.  But  it  seems  not  to  be 
necessary  to  deviate  from  the  more 
natural  meaning  of  the  pa.ssage.  Comp. 
Heb.  2  :  7-9,  which  is  a  counterpart 
of  this  passage. 

28.  Paul  now  traces  the  consumma- 
tion of  Chri.st's  mediatorial  work  up  to 
God  the  Father,  the  great  Author  of  all 
(John  3  16).  And  when  all  things 
shall  be  subdued,  or  subjected  to 
him,  the  Son,  then  the  mediatorial 
kingdom  wliich  began  at  his  resurrec- 
tion will  have  fulfilled  its  purpose,  and 
then  u-ill  the  Son  also  himself  be 
subject,  voluntarily,  for  there  must 
l)e  no  divided  domiiiion  (J-im  lo  :  30;  n  : 

22;  Matt.  26  :  39:  John  6  :  38)    UUtO    hiui,  the 

Father,  that  subjected  all  things  to  him, 


Ch.  XV.] 


I.  CORINTHIANS 


311 


put  all  things  under  him,  that  God 
may  be  all  in  all. 
29     Else  what  shall  they  do  which  are 
baptized  for  the  dead,  if  the  dead  rise 
not  at  all  ?  Why  are  they  then  baptized 

that  God  may  be  all  things  in  all 
his  people.  He  will  then  be  recognized 
as  the  only  Lord  and  King.  C'hrist 
having  performed  his  work  in  his  medi- 
atorial kingdom  will  give  up  his  com- 
mission, as  it  were,  to  the  Father,  and 
introduce  his  followers  into  a  state  of 
closest  nearness  to  him.  They  will  need 
no  longer  a  Mediator  between  them 
and  the  Father.  As  God  had  been  all 
things  to  Christ's  humanity,  so  will  he 
be  equally  all  things  to  theirs  (Johnii: 

41,  42  ;  17  :  23,  24 ;  14  :  8-10 ;  Eph.  2  :  18-22),     And 

so  the  believer  will  have  intimate  and 
individual  relations  with  the  triune 
God,  the  Father,  the  Son,  and  the 
Spirit.  On  all  in  all  comp.  Eph. 
1  :  23;  Col.  3  :  11.  Paul  is  not  speak- 
ing of  Christ's  pre-existent  nature  and 
of  the  personal  relations  of  the  divine 
Logos  (John  1:1).  "  Tliis  subjcctiou  no 
more  involves  inferiority  of  essence, 
than  his  subjection  to  Joseph  and  Mary 
(Luke  2 :  51)  involved  inferiority  of  essence 
to  them"  (Athanasius).  It  accords 
with  the  constitution,  harmony,  and 
order  of  the  divine  nature  (Phii.  2 :6, 7; 

Eph.  1  :3-14). 

29-34.  Fortifies  the  doctrine 
by  an  appeal  to  the  lives  of  be- 
LIEVERS. 

29.  Resumes  the  thought  of  ver.  19. 
Else,  if  it  be  otherwise  than  as  we 
have  just  described  (ver.  20-28),  if  there 
be  no  resurrection,  and  we  are  of  all 
men  the  most  miserable  (ver.  19)  what 
shall  they  do,  what  will  become  of 
them,  what  Avill  they  gain,  who  are 
baptized  for  the  dead?  Do  they 
not  act  foolishly,  performing  an  entirely 
useless  act?  The  first  question,  accord- 
ing to  the  best  recent  authorities,  ends 
here.  The  second  question  should  be 
translated,  according  to  the  best  texts. 
If  the  dead  rise  not  at  all,  why 
are  they  then  baptized /or  themf 
They  surely  act  in  that  case  without 
reason  and  sense.  The  meaning  of  for 
Cfor  the  dead,"  ''for  them  ")  must  be 
noticed.  Its  first  meaning  is  over,  lo- 
cally, but  is  not  found  in  this  sense  in 
the  New  Testament.  The  figurative 
sense  of  over,  that  is,  above,  may  pos- 
sibly be  its  use  here.     Its  general  mean- 


subjected  all  things  to  him,  that  God 
may  be  all  in  all. 
29     Else  what  will  they  do  who  are  bap- 
tized for  the  dead?    If  no  dead  are 
raised  at  all,  why  then  are  they  bap- 

ing,  however,  is,  on  behalf  of,  for  the 
saK:e  of,  and  then  a  little  more  generally, 
in  reference  to,  in  relation  to.  It  is 
thought  to  mean  in  some  rare  cases, 
instead  of,  but  it  is  doubtful  whether  it 
is  ever  so  used  in  the  New  Testament. 

(See  on  Rom.  5:6.) 

With  these  preliminary  remarks  we 
are  prepared  to  look  into  the  meaning 
of  this  passage,  one  of  extreme  difliculty 
and  variously  explained.  ( 1 )  Many  late 
prominent  scholars  hold  to  the  literal 
interpretation,  that  the  apostle  refers  to 
believers  permitting  themselves  to  be 
liaptized  on  behalf  of  persons  who  had 
died  unbaptized.  But  it  hardly  seems 
possible  that  Paul  could  have  given 
even  a  quasi  sanction  to  a  superstition 
so  inconsistent  with  the  doctrines  he 
preached.  Besides  there  is  no  evidence 
of  such  a  practice  in  the  apostolic  age, 
nor  in  the  age  immediately  following. 
"The  sum  of  the  historical  testimony 
then  is,  that  nearly  three  hundred  years 
after  the  apostles,  in  an  age  when  the 
most  exaggerated  notions  regarding  the 
efiicacy  of  baptism  prevailed,  the  usage 
in  question  existed  among  one  or  two 
small  and  heretical  and  ignorant  sects ; 
yet  not  even  then  in  the  church  gene- 
rally, and  not  even  among  these  at  an 
early  period  "  (A.  C.  "Kendrick, 
"  Christian  Review,"  Vol.  XXVIL,  p. 
153).  It  was  even  ridiculed  by  Chrys- 
ostom  in  the  fourth  century.  Instead 
of  being  referred  to  in  this  verse  it  was 
rather  based  by  some  heretics,  as  by 
the  modern  Mormons,  on  their  inter- 
pretation of  this  passage.  And  the  in- 
terpretation is  an  illustration  of  Paul's 
words,  "  The  letter  killeth  "  (2  Cor.  3:6). 
(2)  Another  interpretation  may  be  thus 
stated  :  As  baptism  symbolizes  a  death 
unto  sin  and  a  resurrection  unto  right- 
eousness (Rom.  6.:  4),  SO  they  who  are 
baptized  are  baptized  for  the  dead,  for 
themselves  as  spiritually  dead,  in  hope 
of  a  resurrection  (Acts  23 : 6,  etc.).  The 
objection  to  this  view  is,  that  this  is 
true  of  all  believers  who  are  baptized, 
while  this  passage  seems  to  limit  it  to  a 
certain  class,  "  They  who  are  baptized 
for  the  dead."  (3)  Another  view  takes 
for  in  the  primary  figurative  sense  of 


312 


I.  CORINTHIANS 


[Ch.  XV 


30  for  the  dead  ?    And  i^  why  stand  we  in 

31  jeopardy  every  hour  ?  I  protest  by 
"your  rejoicing  which  I  have  in  Christ 

32  Jesus  our  Lord,  ^1  die  daily  If  after 
the  manner  of  men  «!  have  fought 
with  beasts  at  Ephesus,  what  advan- 


30  tized  for  them?    Why  are  we  also  in 

31  peril  every  hour?  Daily  do  I  die,  I 
protest  by  the  glorying  in  you,  breth- 
ren, which  I  have  in  Christ  Jesus  our 

32  Lord.  If  alter  the  manner  of  men  1 
fought  with  wild  beasts  at  Ephesus, 


6  Bom.  8  :  35,  36 ;  2  Cor.  4  :  7-12  ;  11  :  26. 


c  1  Thess.  2  :  19. 
e  2  Cor.  1  :  8-10. 


d  4  :  9-13  ;  Rom.  8  :  36  ;  2  Cor.  4  :  10,  11. 


over,  above:  Else  what  shall  they 

do,  what  advantage  shall  they  tvho 
are  baptized  have  above  the  dead?  If 
the  dead  rise  not  at  all,  ivhy  then  are 
they  baptized  as  an  advantage  above 
them  f  In  other  words,  they  might  as 
well  be  dead ;  so  "  let  us  eat  and  drink  ; 
for    to-morrow   we  die"    (ver.  32 ;  Comp. 

••  Winers   Grammar,"   p.  382).       Tlie    objCCtion 

to  this  is  the  same  as  in  the  preced- 
ing. It  applies  to  all;  but  this  pas- 
sage limits  the  baptism  in  question 
to  a  class.  Dr.  J.  L.  Dagg  ("Baptist 
Quarterly,"  1875,  p.  117),  regards  this 
baptism  as  figurative  of  sufferings  and 
a  violent  death,  baptized  as  it  were  over 
dead  martyrs.  "  If  all  who  have  here- 
tofore undergone  the  immersion  of  mar- 
tyrdom have  .sunk  hopelessly  down, 
never  to  rise,  what  must  be  the  end  of 
those  who  are  permitting  themselves  to 
be  immersed  over  them  with  the  same 
immersion  ?  "  This  limits  the  baptism 
to  a  distinct  class,  and  is  to  be  pre- 
ferred to  the  preceding,  yet  seems  a 
little  strained.  (4)  A  better  interpre- 
tation may  be  thus  stated :  What  will 
they  do,  what  unll  they  gain,  who  are 
baptized  as  it  were  for  the  dead,  as  for 
the  grave,  or  in  relation  to  the  dead  f 
tliey  who  in  their  baptism  see  fore- 
shadowed sufferings  and  death,  and  in 
the  act  regard  themselves  as  delivered 
over  to  death  (2Cor.  4:ii).  This  inter- 
pretation is  favored  by  the  expressions 
that  follow :  "  Why  stand  we  in  jeopardy 
every  hour?"  "I  die  daily,"  and  "I 
have  fought  with  wild  beasts  at  Ephe- 
sus." Many  as  they  submitted,  literally, 
to  baptism  foresaw  the  loss  of  all  things, 
even  of  life  itself.  In  their  baptism 
lliey  faced  death ;  it  was  like  a  death- 
warrant.  And  many,  like  Paul  and 
his  fellow-laborers,  as  they  faced 
martyrdom  wherever  they  went,  saw 
in  their  condition,  figuratively,  a  bap- 
tism as  it  were  for  tfie  dead  (♦ :  9-i3 ;  2  Cor. 
4 : 7-12;  6 : 4-10).  This  is  Substantially  the 
view  of  Dr.  A.  C.  Kendrick,  unfolded 
in  a  very  able  article  on  this  whole  sub- 


ject, in  the  "Christian  Review,"  Vol. 
XXYII.,  p.  143-169.  Eepublished  in 
Dr.  Kendrick's  "  The  Moral  Conflict  of 
Humanity,"  pp.  220-252.  Am.  Bap. 
Pub.  Soc.  1894. 

30.  And  not  only  baptism  (ver.  29) 
indicates  the  belief  among  Christians 
of  a  resurrection,  but  also  the  perils, 
to  which  Paul  and  his  fellow-mission- 
aries were  exposed,  showed  their  firm 
conviction  of  the  truth  of  the  doctrine. 
And  why  stand  we  in  jeopardy, 
in  peril  of  our  lives,  every  hour,  if 
the  dead  rise  not  ?  Such  conduct  would 
be  foolish  and  without  reason.  Paul 
bases  upon  the  resurrection  of  believers 
a  blessed  immortality  (ver.  53). 

31.  And  this  peril  was  peculiarly 
his.  I  die  daily  (for  so  this  verse 
should  begin).  I  am  daily  exposed  to 
death,  in  the  dangers,  opposition,  and 
persecutions  I  encounter  (Rom.  8  :  35, 36;  2 

Cor.  4  :  10-12  ;  11  :  23-27.  Comp.  his  inward  dying, 
Rom.  7:24;    8:13;    Gal.  6:14;    Col.  3  :  5).         I 

protest,  I  most  earnestly  and  solemnly 
assert  it,  by  your  rejoicing,  better, 
by  the  glorying  in  you,  brethren,  which 
I  have  in  Christ  Jesus  our  Lord 

(2  Cor  1  :  14;    1  Thess.  2  :  19,  20).        Paul     rc- 

joiced  in  them  as  converts  given  him 
in  Christ,  and  all  this  joy  he  was  ready 
to  stake  on  the  truth  of  his  assertion. 
And  surely  he  would  not  thus  encounter 
death  daily  if  he  was  not  assured  of  a 
resurrection  and  of  a  future  blessed 
existence. 

32.  From  a  general  description  the 
apostle  turns  to  a  particular  illustra- 
tion. If  after  the  manner  of  men. 
If  only  as  men  are  wont  to  fight  for 
earthly  gain  and  glory,  I  fought  with 
wild  beasts,  in  the  amphitheatre  or 
stadium,  at  Ephesus,  where  I  am 
now  writing,  7vhat  doth  it  profit  me? 
Incurring  such  peril  as  to  make  death 
inevitable,  what  would  be  the  use  of  it? 
Tlie  self-evident  answer  is.  No  use,  no 
profit.  The  question  ends  here,  ac- 
cording to  the  most  approved  punctua- 
tion.    It  is  not  generally  supposed  that 


Ch.  XV.] 


I.  CORINTHIANS 


313 


tageth  it  me  ?    If  the  dead  rise  not,  let 
us  eat  and  drink ;  for  to-morrow  we 

33  die.    Be  not  deceived  ;  f  evil  communi- 

34  cations  corrupt  good  manners,  s  Awake 
to  righteousness,  and  sin  not ;  ^  for  some 
have  not  the  knowledge  of  God  :  >  I 
speak  this  to  your  shame. 

35  But  some  man  will  say,  ^  How  are  the 
dead  raised  up?  And  with  what  body 
do  they  come  ? 


what  is  the  profit  to  me?    If  the  dead 
rise  not. 

Let  us  eat  and  drink ; 

For  to-morrow  we  die. 

33  Be  not  led  astray ;  evil  companion- 

34  ships  corrupt  good  morals.  Awake 
righteously,  and  sin  not ;  for  some 
have  not  knowledge  of  God.  I  say  it 
to  shame  you. 

35  But  some  one  will  say,  How  are  the 
dead  raised  ?    And  with  what  kind  of 


/  5  :  6  ;  Prov.  13  :  20 ;  2  Tim.  2  :  17.  g  See  ref.  Matt.  25  :  5-7  ;  Acts  17  :  30,  31 ;  Rom.  13  :  11-14  ;  Eph.  5  :  41. 

ft  1  Thess.  4:5.  i  6  :  5.  k  Ezek.  37  :  3. 


Paul  actually  fought  with  wild  beasts 
at  Ephesus,  but  that  he  refers  to  his 
conflicts  with  brutal,  beastly  men.  His 
Roman  citizenship  would  protect  him 
against  being  thrown  to  the  lions  in  the 
arena;  and  neither  Luke  in  the  Acts, 
nor  Paul  in  his  Epistles,  mentions  it. 
The  mob  of  Demetrius  ( Acts  19  :  23  tr. )  oc- 
curred after  this  writing,  and  neither 
then  was  he  in  any  special  danger. 
Merely  as  a  man  he  gained  nothing  by 
his  conflicts  with  fierce  and  brutal  men. 
But  with  the  Christian  hope  of  a  resur- 
rection and  a  blessed  future  life,  his 
gain  would  be  great.  But  all  was  dark- 
ness without  this  hope.  If  the  dead 
rise  not,  and  hence  no  blessed  im- 
mortality, then,  in  the  language  of  the 
sensual  Israelites  of  Isaiah's  day,  let 
us  eat  and  drink,  for  to-morrow 
we  die  (isa.  22:13).  His  exposures, 
sufierings,  and  trials  would  be  utterly 
gratuitous,  his  future  hopeless.  The 
sensual  pleasures  of  life  would  be  his 
only  portion  of  happiness.  They  had 
better  be  Epicureans  at  once.  To  such 
gross  and  startling  consequences  did 
the  denial  of  the  doctrine  of  the  resur- 
rection lead  him.  The  conclusion  is 
more  terrible  than  even  in  ver.  19. 

33.  But  here  he  interposes  a  warn- 
ing, Be  not  deceived  (6:9)  by  such 
Epicurean  utterances ;  be  not  led  astray 
by  accepting  false  principles,  or  by 
your  intercourse  with  the  deniers  of  the 
truth.  To  confirm  his  exhortation  he 
quotes  Menander,  an  Athenian  poet, 
born  342  B.  c.  Evil  communica- 
tions, intercourse,  companionship, 
corrupt  good  manners,  better,  good 
morals,  thus  affecting  the  character. 
Think  not  that  you  can  have  inter- 
course with  that  which  is  evil  without 
suffering  in  morals  and  practice.  Paul 
here,  as  elsewhere,  shows  acquaintance 

with    heathen    authors    ( Acts  17  :  28 ;    Titus 


1 :  12 ).    This  quotation  may  have  passed 
into  a  proverb. 

34.  Possibly  some  of  them  were  al- 
ready contaminated,  and  Paul  cries  out 
abruptly,  Awake  to  righteousness, 
or  righteously.  The  figure  is  tliat  of 
instant  return  from  drunkenness  to  a 
sober  state.  [Vake  righteously  to  so- 
berness of  mind,  froi^  your  drunken 
dreams,  and  sin  not  by  continuing 
in  your  moral  lethargy  and  evil  asso- 
ciations. For,  giving  a  reason  why 
they  should  at  once  awake,  some  have 
not  the  knowledge  of  God,  lit- 
erally, some  have  ignorance  of  God;  in 
questioning  and  denying  the  resurrec- 
tion they  showed  that  they  "  knew  not 
the  power  of  God."  (Comp.  Matt.  22 :  29.)  I 
speak  this  to  your  shame  (6  5), 
even  stronger  in  the  original,  to  shame 
you,  that  such  errors  are  among  you. 
He  speaks  boldly  and  severely  in  order 
to  save  them.  While  claiming  great 
knowledge  they  might  well  be  ashamed 
of  their  ignorance  of  God. 

35-49.  The  manner  of  the  res- 
urrection AND  THE  NATURE  OF 
THE   RESURRECTION   BODY. 

35.  Having  maintained  the  fact  of 
the  resurrection,  Paul  proceeds  to  dis- 
cuss its  manner.  But  some  man, 
some  objector,  will  say.  How  are 
the  dead  raised  up?  the  manner. 
And  with  what  body,  kind  of  or- 
ganization, do  they  come?  the  na- 
ture.  These  two  questions  indicate 
differences  of  opinion,  and  the  points 
at  which  some  stumbled.  Some  held 
that  the  same  body  in  every  respect 
would  rise  from  the  grave,  which  was 
a  great  source  of  difficulty  to  others. 
Some  also  saw  nothing  but  evil  and 
corruption  in  the  body,  and  could  not 
see  how  any  good  could  come  from  it. 
It  is  not  probable  that  Paul  had  any 
distinct  objector  in  mind.    He  rather 


3U 


I.  CORINTHIANS 


[Ch.  XV. 


36  •  77(0  (t  fool,  '"that  which  thou  so  west 

37  is  not  (luickened,  except  It  die:  and 
that  which  thousowest,  thou  sowest  not 
that  body  that  shall  be,  but  bare  grain, 
it  may   cliance  of  wheat,  or  of  some 

38  other  grain  :  "  but  God  giveth  it  a  body 
as  it  hath  pleased  him,  and  to  every 

39  seed  his  own  body.  All  flesh  is  not  the 
same  llesh  :  but  there  is  one  kind  of  flesh 
of  men,  another  flesh  of  beasts,  another 

40  of  fishes,  and  auotlier  of  birds.  T/iere 
are  also  celestial  bodies,  and  bodies 
terrestrial :  but  the  glory  of  the  celes- 
tial is  one,  and  the  glory  of  the  t^rres- 


36  body  do  they  come?  Thou  fool,  what 
thou  thyself' sowest  is  not  made  alive, 

37  except  it  die ;  and  what  thou  sowest, 
not  the  body  that  will  be  sowest  thou, 
but  a  bare  grain,  it  may  be  of  wheat, 

38  or  of  some  other  kind.  *But  God  gives 
it  a  body  just  as  he  willed,  and  to  each 

39  of  the  seeds  a  body  of  its  own.  All 
flesh  is  not  the  same  flesh ;  but  there 
is  one  flesh  of  men,  another  flesh  of 
beasts,  another  flesh  of  birds,  another 

40  of  fishes.  There  are  also  heavenly 
bodies  and  earthly  bodies ;  but  the 
glory  of  the  heavenly  is  one,  and  that 


I  Luke  12  :  20 ;  24  :  25  ;  Rom.  1  :  22. 


m  John  12  :  24. 


nGen.  1  :  11,  12. 


puts  a  common  objection  in  the  mouth 
of  an  ideal  person. 

36.  Paul  first  argues  from  the 
analogy  of  the  grain  which  dies  in 
order  to  spring  up  into  a  new  life. 
Thou  fool,  without  understanding, 
without  reflection.  This  word  is  used 
in  2  Cor.  11  :.X6,  19;  Eph.  5  :  17;  1 
Peter  2  :  15 ;  Luke  11  :  40 ;  12  :  20. 
That  which  thou  sowest.  The 
word  thoii,  is  emphatic.  To  what  thou 
sowest  God  gives  a  body;  much  more 
will  he  give  a  body  to  what  he  himself 
sows.  Is  not  quickened,  made 
alive,  except  it  die.  In  the  natural 
world,  in  the  very  products  you  raise 
death  must  precede  life  (John  12 :  24).  So 
in  the  perishing  body  you  have  not  an 
argument  against  the  resurrection,  but 
rather  for  it. 

37.  Thou  sowest  not  that  body 
that  shall  be,  but  bare  grain.  It 
is  connected  with  the  sown  grain,  and 
comes  from  it,  and  yet  it  is  different. 
It  is  therefore  in  accordance  with  nature 
that  our  ])odies  should  be  raised  like  a 
plant  with  its  rich  foliage  in  comparison 
to  the  1)0 re  grain  that  was  sown. 

38.  But  God  i?iveth  it  abody  as 
it  hath  pleased  him,  or  as  he  willed 
in  creation.  So  our  resurrection  body 
depends  upon  the  will  of  God,  and  the 
great  physical  and  spiritual  laws  of  our 
bcinsj  which  he  has  established.  And 
to  every  seed  his  own  body.  It 
is  the  same  body,  yet  not  the  same.  It 
is  the  same  body,  yet  a  new  body.  The 
old  life  in  the  one  is  developed  in  a 
higher  life  in  the  other.  Personal 
identity  dc|)ends  on  the  ]»rinciple  of 
continuity,  not  on  the  material  particles 
of  the  body,  which  are  said  to  change 
every  seven  years.  The  .soul  is  tlie 
man,  and  tiiongb  the  l)ody  may  con- 
stantly  be  undergoing  change,   yet  a 


certain  vital  principle  continues,  and  a 
vital  connection  exists,  so  that  the  body 
is  ever  its  own  body.  Jesus  rose  with 
the  same  body  (John  20 :  20, 27),  yet  it  had 
new  functions  and  new  qualities  (Luke 

24  :  16,  31,  37  ;  John  20  :  19,  26). 

39.  The  analogy  is  traced  in  the 
animate  creation.  That  the  plant 
should  have  a  form  of  organization 
different  from  that  of  the  seed  from 
which  it  sprang,  is  suggestive  of  the 
different  varieties  and  forms  of  bodily 
organizations  in  animal  life.  The  flesh 
of  different  creatures  differs  widely  in 
quality.  And  this  shows  that  God  is 
not  limited  to  any  given  form  or  qual- 
ities of  bodily  organisms,  either  in  this 
or  in  higher  splieres.  According  to 
the  best  text,  fishes  should  come  last 
in  the  text,  which  accords  also  with 
zoological  order.  This  course  of  reason- 
ing was  suggested  by  the  question, 
"  With  what  body  do  they  come  ?  " 

40.  Paul  advances  a  step  higher  to 
heavenly  bodies.  There  are  also 
celestial  bodies,  and  bodies  ter- 
restrial. Some  suppose  what  we  call 
heavenly  bodies,  the  sun,  moon,  and 
stars,  to  be  meant.  But  such  is  not  tl\e 
use  of  the  word  translated  celestial  in 
the  K^ew  Testament,  its  application 
being  to  heaven  and  to  heavenly  beings, 
such  as  the  various  classes  of  angels 
(John  3  :  12 ;  Phil.  2 :  10).  That  they  should 
have  some  kind  of  celestial  bodies  is 
certainlv  conceivable,  and  accords  with, 
if  not  iinplied  by,  Matt.  22  :  30 ;  Luke 
20  :  36.  The  terrestrial  bodies  are  those 
of  men,  animals,  and  plants,  such  as 
are  njwn  the  earth.  But  the  glory 
of  the  celestial  is  one,  being  en- 
compassed  with  a  heavenly   radiance 

(Miitt.    17:2;    28:3;    Acts   12:7);      and      thC 

trlory  of  the  terrestrial  is  an- 
other,   in     kind     and     quality,     the 


Ch.  XV.] 


I.  COEINTHIANS 


315 


41  trial  is  another.  °  There  is  one  glory  of 
the  sun,  and  another  glory  of  the  moon, 
and  another  glory  of  the' stars :  for  one 
star  differeth  from  another  star  in  glory. 

42  pSo  also  is  the  resurrection  of  the 
dead.    It  is  sown  i  in  corruption  ;  it  is 

43  raised  in  incorruption :  ■•  it  is  sown  in 
dishonour ;  it  is  raised  in  glory :  it  is 
sown    in    weakness ;    it   is    raised    in 

44  power :  it  is  sown  a  natural  body  ;  it  is 
raised  a  spiritual  body.  There  is  a 
natural  body,  and  there  is  a  spiritual 

45  body.  And  so  it  is  written.  The  first 
man  Adam  ^  was  made  a  living  soul ; 
'  the  last  Adam  was  made  "  a  quicken- 


41  of  the  earthly  is  another.  There  is 
one  glory  of  the  sun,  and  another 
glory  of  the  moon,  and  another  glory 
of  the  stars ;  for  star  differs  from  star 

42  in  glory.  So  also  is  the  resurrection  of 
the  dead.    It  is  sown  in  corruption,  it 

43  is  raised  in  incorruption.  It  is  sown 
in  dishonor,  it  is  raised  in  glory.  It  is 
sown  in  weakness,  it  is  raised  in  power. 

44  It  is  sown  a  natural  body,  it  is  raised  a 
spiritual  body.    If  there  is  a  natural 

45  body,  there  is  also  a  spiritual  So  also 
it  is  written,  The  first  man  Adam  be- 
came a  living  soul ;  the  last  Adam  a 


o  Gen.  1  :  14-16.        p  Dan.  12  :  3  ;  Matt.  13  :  43.        g  Gen.  3  :  19 ;  Ps.  49  :  9,  U.        r  Phil.  3:21.        s  Gen.  2  :  7. 
(  Rom.  5  :  14.  u  John  5  :  21  ;  6  :  33-40,  54,  57  ;  17  :  2  ;  Phil.  3  :  21 ;  Col.  3  :  4. 


strength,  grace,  and  beauty  of  material 
organizations.  The  idea  is  included  of 
superiority  of  the  celestial  to  the  ter- 
restrial. And  this  leads  us  to  expect  a 
corresponding  superiority  of  the  resur- 
rection body  to  our  present  earthly 
bodies. 

41.  The  analogy  is  extended  to  the 
heavenly  luminaries,  the  sun,  moon, 
and  stars,  showing  that  there  is  a 
diversity  in  their  glory  or  lustre,  and 
that  star  differs  from  star  in  brilliancy. 
Some  make  this  to  teach  that  saints  in 
heaven  will  have  different  degrees  of 
honor  and  glory.  The  rewards  of  the 
heavenly  world  will  indeed  differ  (3 .- 15 ; 

2  Cor.  5  :  10 ;  see  note  on  Matt.  20  :  16),  but  tllis  is 

not  the  point  of  illustration  here ; 
rather,  is  it  that  our  resurrection  body 
will  difier  from,  and  be  superior  to,  our 
earthly  body. 

42.  Application  of  the  preceding 
analogies  (ver.  36-41)  to  the  resurrection 
of  believers.  So  also  is  the  resur- 
rection of  the  dead,  in  regard  to 
the  difference  in  the  constitution  and 
glory  of  the  resurrection  body  from  the 
present  eartlily  body.  Several  differ- 
ences are  now  specified.  It  is  soAvn, 
a  figurative  expression  for  buried,  in 
corruption,  in  a  condition  of  decay 
(Kom.8:2i);  it  is  raiscd  in  incor- 
ruption, in  a  condition  imperishable 
and  exempt  from  decay  (Rom.  2:7). 

43.  It  is  sown  in  dishonour,  in 
a  condition  unseemly  and  offensive 
(Phil.  3 :  21) ;  it  is  raised  in  glory,  in 
a  condition  of  majesty  and  splendor 

(Matt.  13  :  43;  Dan.  12  :  3  :  Rev.  1  :  13-16).      It  is 

sown  in  Aveakness,  its  native  weak- 
ness culminated  in  a  condition  of  utter 
powerlessness ;  it  is  raised  in 
power,  in  vigor,  with   new  faculties 


and  in  the  fullness  of  life.  Some,  with 
less  strictness  of  interpretation,  refer 
these  characteristics  not  alone  to  the 
dead  body,  but  to  the  present  living 
body,  tending  to  decay,  subject  to  sick- 
ness and  death,  and  destined  to  disso- 
lution. 

44.  It  is  sown  a  natural,  or 
psychical,  body,  which  men  have  in 
common  with  the  beast.  The  apostle 
appears  to  have  in  mind  the  three-fold 
distinction  of  body,  soul,  and  spirit 
(2 :  14).  The  natural  body  is  that  which 
is  limited  by,  and  suited  to,  the  lower 
and  animal  life  of  man.  It  is  raised 
a  spiritual  body,  animated  by  a 
principle  of  spiritual  life,  and  suited  to 
the    higher,   immortal    spirit  of   man 

(2  Cor.  5:1,  2,  4;     Rom.  8:23).       ThCrC     iS, 

etc. ;  rather,  according  to  the  highest 
critical  authorities,  If  there  is  a  natural 
body,  there  is  also  a  spiritual  body. 
This  must  be  so  from  the  nature  of 
things.  If  our  present  lower  life  has  a 
body  according  to  its  needs,  then  it  fol- 
lows that  the  higher  spiritual  life  will 
have  one  also  fitted  to  its  higher  capaci- 
ties. The  apostle  assumes  here,  as  else- 
where, that  man  would  be  incomplete 
without  a  bodily  organization. 

45.  And  this  distinction  between  the 
natural  and  the  spiritual  is  suggested 
by  Scripture,  with  which  it  accords. 
And  so  it  is  written  (Gen.  2 : 7),  The 
first  man  Adam  w^as  made,  better, 
became,  a  living  soul,  a  living  na- 
ture, having  the  principle  of  natural 
life.  And  as  the  spiritual  is  the  coun- 
terpart of  the  natural  or  psychical,  so 
the  last  Adam  became  a  quicken- 
ing, rather,  a  life-giving,  spirit,  with 
special  reference  to  the  giving  of  the 

resurrection  life  (^er.  22  ;  John  5  :  21,  28  ;  Phil. 


316 


I.  CORINTHIANS 


[Ch.  XV. 


46  iiif?  >>pirit.  Howbeit  that  was  not  first 
which  is  spiritual,  but  that  which  is 
natural ;  and  afterward  that  which  is 

47  spiritual.  » The  first  man  is  of  the 
earth,  J  earthy  :  the  second  man  is  ^  the 

48  Lord  from  heaven.  As  is  the  earthy, 
"such  are  they  also  that  are  earthy: 
•'and  as  is  the  heavenly,  such  are  they 

49  also  that  are  heavenly.  And  "-as  we 
have  borne  the  image  of  the  earthy, 
^we  shall  also  bear  the  image  of  the 
heavenly. 


46  life-giving  spirit.  Yet  the  spiritual  is 
not  first,   but  the   natural ;    then  the 

47  spiritual.  The  first  man  is  of  the 
earth,  earthy  ;  the  second  man  is  from 

48  heaven.  As  is  the  earthy,  such  are 
they  also  that  are  earthv";  and  as  is 
the  heavenly,  such  are  they  also  that 

49  are  heavenly.  And  as  we  bore  the 
image  of  the  earthy,  we  shall  also 
bear  the  image  of  the  heavenly. 


X  John  3  :  31.  y  Gen.  2  :  7  ;  3  :  19.  z  Isa.  9:6;  John  3  :  13,  31 ;  1  Tim.  3  :  16. 

o  Job  14  :  4  ;  John  3:6.  6  Phil.  3  :  20,  21.  c  Gen.  5  :  3. 

d  Rom.  8  :  29  ;  2  Cor.  3  :  18  ;  Phil.  3  :  21 ;  1  John  3  :  2. 


3 :  21 ;  1  Thess.  4 :  16) .  The  first  clause  alone 
is  quoted.  But  the  second  part  is  its 
complement;  and,  equally  true  (John 6: 
33, 39, 40, 54, 57 ;  11 :  25),  Christ  was  the  sec- 
ond Adam,  the  rabbinical  name  applied 
to  the  Messiah,  the  head  and  beginner 
of  a  new,  justified,  and  redeemed  hu- 
manity (Rom.  5: 12-21).  So  Christ  Mm- 
self  taught  (Johns  :  21, 26).  He  was  the 
last  Adam,  as  no  one  like  him  is  to  fol- 
low. The  word  translated  soul  is  ren- 
dered both  life  and  soul  in  the  New 
Testament  (Matt.  10  :  28, 39:  is :  25, 26).  The 
Hebrew  word  soul  includes  all  animal 
life  common  to  men  and  beasts,  and  is 
also  applied  to  the  higher  nature  of 
man.  The  first  meaning  seems  to  be 
prominent  here.  Yet  the  fact  that 
Adam  was  a  litying  soul  points  at  least 
toward  a  higher  and  immortal  exist- 
ence. The  higher  nature  of  Adam  is 
brought  out  more  distinctly,  however, 
in  Gen.  1  :  26,  where  it  is  said  that  God 
made  man  in  his  own  image. 

46.  Paul  states  the  divine  order  of 
the  lower  forms  of  life  preceding  the 
higher.  Yet  not  the  spiritual  first,  but 
the  natural,  and  then  the  spiritual. 
This  may  be  illustrated  by  analogies  in 
creation.  Progress  in  a  universal  law\ 
There  is  an  ever-ascending  scale  from 
lower  to  higher  organizations  of  life. 
So  also  the  natural  birth  precedes  the 
spiritual  or  second  birth. 

47.  The  statement  of  the  preceding 
verse  is  confirmed.  The  first  man 
is  of  {from)  the  earth,  earthy,  of 
the  dust,  in  allusion  to  Gen.  2  :  7,  where 
it  is  said  that  "  God  formed  man  of  the 
dust  of  the  ground."  This  refers  to 
his  bodily  organization.  The  second 
man  is  the  Lord  {the  Lord  should 
be  omitted  according  to  the  best  text) 
from  heaven.    This  may  refer  only 


to  Christ's  risen  and  glorified  body; 
but  it  seems  better  to  refer  it  to  his  body 
begotten  by  the  Holy  Spirit,  yet  con- 
nected with  our  humanity,  and  now 
raised  and  glorified  ( Matt.  1 :  20 :  Luke  1 :  35 ; 
Rev.  1 :  13-15).  He  is  heavenly  in  his 
origin  and  heavenly  in  his  relations. 

(Comp.  John  3  :  13,  31;    Phil.  3  :  20,  21.)       TllUS 

the  divine  order  of  progress  is  illus- 
trated in  the  body  of  Adam  returning 
to  dust  (Gen.  3:19),  and  the  body  of 
Christ,  begotten  of  the  Spirit,  not  re- 
turning to  corruption  (Acts2:3i),  but 
purified  from  whatever  there  was  mor- 
tal in  its  composition  and  refined  into 
a  glorified  condition. 

48.  Application  to  the  present  and  fu- 
ture bodily  organizations  of  Christians. 
As  is  the  earthy,  Adam,  such  are 
they  also  that  are  earthy,  the  de- 
scendants of  Adam,  men  in  their  mortal 
condition.  And  as  is  the  heavenly, 
Christ,  such  are  they  also  that  are 
heavenly,  those  who  are  connected 
spiritually  with  Christ,  thej'  shall  be 
glorified  like  Christ.     ^lortality  shall 

be  swallowed  up  of  life  (2  Cor.  5:4;  see  also 

Phil.  3  :  20, 21).  "Man,  united  to  Christ 
by  faith,  partakes  of  both  natures.  He 
is  liable,  therefore,  still  to  the  weakness 
and  infirmities  of  the  former.  And  this 
he  must  bear  to  the  end.  He  must  be 
subject  to  the  law  of  the  natural  order 
of  things  before  he  attains  fully  to  the 
spiritual  order"  (LlAS). 

49.  The  application  is  still  more 
closely  carried  out.  And  as  we  have 
borne  the  image  of  the  earthy, 
like  Adam,  having  a  decaying,  animal 
body  (2  Cor.  5:2),  we  shali  also  bear 
the  image  of  the  heavenly,  in  the 
resurrection  and  glorified  state  (Rom. 8: 

29;  Col.  3  :  10;  1  John  3:2),    having   Spiritual 

bodies  like  to  Christ's  glorious  body. 


Ch.  XV.] 


I.  CORINTHIANS 


317 


50  Now  this  I  say,  brethren,  that  « flesh 
and  blood  cannot  inherit  the  kingdom 
of  God ;  neitlier  doth  corruption  in- 
herit incorruption. 

51  Behold,  I  sliew  you  a  mystery  ;  f  We 
shall  not  all  sleep,"  s  but  we  shall  all  be 

52  changed,  ^iu  a  moment,  in  the  twin- 
kling of  an  eye,  at  the  last  trump :  i  for 
the  trumpet  shall  sound,  and  the  dead 
shall  be  raised  ^  incorruptible,  and  we 

53  shall  be  changed.  For  this  corruptible 
must  put  on  incorruption,  and  Hhis 
mortal  must  put  on  immortality. 


50  And  this  I  say,  brethren,  that  flesh 
and  blood  can  not  inherit  the  kingdom 
of  God ;   nor  does  corruption  inherit 

51  incorruption.  Behold,  I  tell  you  a 
mystery.    We  shall  not  all  sleep,  but 

52  we  shall  all  be  changed,  in  a  moment, 
in  the  twinkling  of  an  eye,  at  the  last 
trump ;  for  the  trumpet  will  sound, 
and  the  dead  will  be  raised  incorrupti- 

53  ble.  and  we  shall  be  changed.  For 
this  corruptible  must  put  on  incorrup- 
tion, and  this  mortal  must  put  on  im- 


e  John  3:3,5.  /I  Thess.  4  :  15-17. 

t  Matt.  24  :  31  ;  John  5  :  25 ;  1  Thess.  4 


(/Phil.  3  :  21. 
k  Ver.  42,  50. 


h  See  2  Peter  3  :  10. 
I  2  Cor.  5  :  4. 


Another  reading,  Let  us  bear  the  image 
of  the  heavenly,  is  sustained  by  external 
evidence,  but  internal  evidence  is  de- 
cidedly against  it.  Expositors  very 
generally  favor  the  common  reading. 
Meyer,  in  his  textual  notes,  shows  how 
this  reading  may  have  originated,  being 
demanded,  as  some  thought,  by  ver,  50. 

50-58.  RESULT.S  OF  THE  RESUR- 
RECTION. The  glorification  of  the  living 
saints  as  well  as  of  those  who  had  died. 

50,  Now  this  I  say,  an  expression 
introducing  an  important  and  emphatic 
statement.  Whatever  may  be  the 
opinions  and  speculations  concerning 
the  resurrection,  I  affirm  this,  that 
flesh  and  blood,  our  mortal  nature, 
our  bodily  organism  with  its  infirmities 
as  it  now  is  (ver.  44),  cannot  inherit 
the  kingdom  of  God,  as  it  will  be 
consummated  at  our  Lord's  second  com- 
ing (6  10).  Neither  doth  corrup- 
tion, that  which  is  decaying,  or  des- 
tined to  decay,  inherit  incorrup- 
tion, become  partaker  of  an  incor- 
ruptible and  imperishable  life.  In  the 
very  nature  of  things  our  bodies  must 
be  changed  from  what  they  now  are,  in 
order  to  dwell  in  a  glorified  and  im- 
mortal state. 

51,  53.  Consistently  with  this  Paul 
liad  shown  that  the  dead  in  Christ 
should  be  raised  Avith  spiritual  bodies 
(42-49).  But  it  might  be  asked.  How 
will  it  be  with  those  saints  who  are  liv- 
ing at  Christ's  coming?  The  answer  is 
here  given.  Behold,  give  attention 
to  something  wonderful  and  extraor- 
dinary, I  shew  you  a  mystery,  a 
thing  formerly  hidden  but  now  revealed. 
He  had  written  the  Thessalonians  re- 
garding   it    (1  Thess.  4  :  15-17),    but    it    WaS 

still  unknown  to  the  Corinthians.     "We 
shall  not  all  sleep,  all  believers  will 


not  die,  including  Paul  and  his  readers. 
Many  suppose  that  Paul  expected  that 
he,  or  some  of  his  readers,  would  be 
alive  at  our  Lord's  coming.  So  he  ap- 
pears to  have  expected  when  he  wrote 
1  Thess.  4  :  15 ;  but  he  had  at  least 
partly  corrected  himself  in  2  Thess.  2  : 
1  S.  But  of  the  time  of  our  Lord's  re- 
turn even  inspired  apostles  were  ig- 
norant   (  Mark  13  :  32  ;  Acts  1:7),      But    WC 

shall  all  be  changed,  as  described 
in  ver.  53  ;  and  it  shall  be  instantaneous, 
in  a  moment,  in  the  twinkling  of 
an  eye,  at  the  last  trump,  which 
shall  call  the  dead  from  their  graves 
(1  Thess.  4:16).  At  the  Hebrew  festivals 
the  trumpet  was  used  to  summon  the 
people  together  (xum.  lo  :  i-io).  So  the 
sounding  of  the  trumpet  is  used  to 
represent  the  assembling  of  the  saints 
at  Christ's  second  coming  (Matt.  24 :  si). 
The  apostle  goes  on  to  say  that  at  the 
sound  of  the  trumpet,  the  dead  shall 
be  raised  incorruptible,  and  we, 
who  are  alive,  shall  be  changed 
(Phil.  3:21).  Paul  associates  him.self 
with  the  living  at  the  last  day. 
Whether  he  would  live  to  see  it  or  not, 
he  did  not  knoAv;  but  by  faith  he 
vividly  saw  that  day,  as  if  present,  and 
he  writes  as  if  he  were  among  them. 
Elsewhere  his  language  implies  that  he 
himself  expected  to  die  and  be  raised 
(6:14:  2  Cor.  4:14).  In  regard  to  the 
change  of  the  living,  compare  the  trans- 
lation of  Enoch  and  Elijah  (Gen.  5 :  24;  2 

Kings  2  :  11.  12). 

53.  To  confirm  what  he  had  just 
said.  For  this  corruptible,  pertain- 
ing to  our  decaying  bodies,  must,  in 
the  nature  of  things  (ver.  50)  put  on, 
as  a  garment  (2Cor. 5:4),  incorrup- 
tion, and  this  mortal,  lial)le  and 
subject  to  death, must  put  on  immor- 


318 


I.  CORINTHIANS 


[Ch.  XV. 


54  So  when  this  corruptible  shall  have 
put  on  incorruption,  and  this  mortal 
sliall  have  put  on  immortality,  then 
shall  be  brought  to  pass  the  saying 
that  is  written,  "'  Death  is  swallowed 

55  up  in  victory.  O  death,  where  is  thy 
sting?    O  grave,  where  is  thy  victory? 

56  °  The  sting  of  death  is  sin ;  and  » the 

57  strength  of  sin  is  the  law.  But  thanks 
be  to  God,  which  giveth  us  Pthe  victory 

58  through  our  Lord  Jesus  Christ.  <i  There- 
fore, my  beloved  brethren,  be  ye  sted- 


•54  mortality.  And  when  this  corruptible 
shall  have  put  on  incorruption,  and 
this  mortal  shall  have  put  on  immor- 
tality, tlien  will  come  to  i)ass  the  word 
tliat'is  written,  Death  has  been  swal- 

55  lowed  up  in  victory.  Where,  O  death, 
is  thy  victory?    Where,  O  death,  is  thy 

56  sting?    The  sting  of  death  is  sin  ;  and 

57  the  power  of  sin  is  the  law.  But 
thanKs  be  to  God,  who  gives  us  the 
victory  through  our  Lord  Jesus  Christ. 

58  Therefore,  my   beloved    brethren,  be 


m  Heb.  2  :  14, 15.  n  Bom.  6  :  23. 

p  Rom.  8  :  37  ;  1  John  4:4;  5  :  4,  5  ;  Rev.  12  :  11. 


0  Rom.  4  :  15  ;  5  :  13  ;  7  :  5-13. 

q  2  Peter  3  :  14,  17,  18, 


tality.  The  mortal  body  is  not  to  be 
entirely  destroyed,  but  it  will  be  swal- 
lowed up  of  life.  Some  would  apply 
this  whole  verse  to  those  living  at  our 
Lord's  return.  But  connecting  it  with 
the  last  verse,  the  first  clause  may  refer 
to  "  the  dead  who  shall  be  raised  incor- 
ruptible," and  tlie  second  clause  to  the 
living  '*  who  shall  be  changed,"  and 
their  mortal  bodies  assume  immortality, 
a  state  free  from  disease  and  death. 

54.  Ayid  when  all  this  shall  have 
come  to  pass,  the  dead  in  Christ  raised 
'into  an  incorruptible  state,  and  the  liv- 
ing saints  changed  into  an  immortal 
condition,  then  shall  be  brought  to 
pass  the  sayin^j  that  is  Avritten 
(isa.  25 : 8),  Death  is  swalloAved  up 
in  victory,  utterly  and  forever  over- 
come l)y  a  triumphant  and  victorious 
life.  The  reference  is  to  bodily  death, 
which  shall  cease  to  exist,  and  shall  be 
completely  overcome  by  a  glorified 
life.  In  Isaiah's  prediction  of  Israel's 
restoration  Paul  sees  a  more  perfect  and 
glorious  application  to  the  consumma- 
tion of  God's  kingdom,  and  to  the  life- 
giving  blessings  of  the  gospel. 

55.  The  apostle  bursts  forth  into  ex- 
pressions of  exultant  joy,  using  words 
freely  quoted  from  Hosea  13  :  14.  O 
death,  where  is  thy  sting?  O 
grave,  Avhere  is  thy  victory  ?  Ac- 
cording to  the  highest  critical  author- 
ties  this  should  read,  Where,  0  death, 
is  thy  victor}!  f  Where,  0  death,  is  thy 
sting?  The  personification  of  death  in 
tlie  last  verse  is  continuccl  in  this.  The 
victory  in  which  death  had  been  wont 
to  pride  himself  is  gone,  a  tiling  of  the 
past !  The  sting  which  death  liad  used 
with  such  sudden  and  destructive  power 
is  taken  from  him,  and  he  seeks  for  it  in 
vain.  "Without  his  deadly  weapon  he 
lies  prostrate,  a  vanquished  foe. 


56.  Death,  like  a  scorpion,  has  a 
sting  (Rev. 9:10),  a  deadly  weapon,  in- 
flicting pain  and  destruction.  (Comp.  Rom. 
5 :  12.)  It  is  sin  that  makes  death  ter- 
rible and  gives  it  power  to  pierce  the 
soul  with  anguish.  The  strength, 
or  power,  of  sin  is  the  law.  Sin  is 
a  want  of  conformity  to  God's  holy  law, 
whether  it  be  a  sin  of  omission  or  of 
commission.  The  law  being  recognized 
gives  to  sin  its  power  to  wound  the  con- 
science and  to  condemn  (Rom.  7:ii). 
With  its  precepts  and  penalties  the  law 
makes  known  the  consequences  of  sin, 
without  giving  any  power  of  deliver- 
ance (G.ai.  3  :  19-21).  In  tliis  vcrsc  Ave 
have  the  germ,  which  Paul  afterward 
brings  out  more  fully  and  with  much 
wider  a-pplication  in  Rom.  5  :  12-21 ; 
7  :  7-24. 

57.  But  Paul  no  longer  views  death, 
sin,  and  the  law  with  terror,  but  be- 
holds them  overcome  in  Christ,  who 
has  died  for  our  sins,  fulfilled  the  claims 
of  the  law,  and  risen  for  our  justifi- 
cation   (Rom.  8:1;   Heb.  2  :  14,  15;   Phil.  3  :  2l). 

Victory  is  as  if  already  present^  and  a 
glorious  resurrection.  The  law  is  satis- 
fied; sin  is  powerless,  and  death  is 
vanquished,  all  through  the  redemp- 
tive Avork  of  our  risen  Lord.  The 
apostle  breaks  forth  in  thanksgiving 
to  God,  who  giveth  us  the  victory 
through  our  Lord  Jesus  Christ. 
The  victory  over  death,  in  a  glorious 
resurrection,  is  a  i)art  of  Christ's  re- 
demptive work,  which  includes  the 
complete  salvation  of  soul  and  body 
from  all  the  consequences  of  sin. 

58.  Paul  closes  with  a  practical  ad- 
monition to  steadfastness  and  to  in- 
creasing Christian  activity.  With  him 
the  doctrinal  and  practical  go  together. 
Therefore,  in  view  of  your  victory 
over  death,  my  beloved'  brethren. 


Ch.  XV.] 


I.  CORINTHIANS 


319 


fast,  unmoveable,  always  abounding 
in  'the  work  of  the  Lord,  forasmuch 
as  ye  know  ^^  that  your  labour  is  not  in 
vain  tin  the  Lord. 


steadfast,  immovable,  always  abound- 
ing in  the  work  of  the  Lord,  knowing 
that  your  labor  is  not  in  vain  in  the 
Lord. 


r  Titus  2  :  14 ;  Heb.  13  :  21. 


sGal.  6:9;  Heb.  6  :  10. 


t  Matt.  10  :  40-42. 


our  brotherly  affection  hallowed  with 
our  common  glorious  hope  of  a  future 
resurrection,  be  ye  stedfast  in  your 
faith  and  hope,  unmoveable  by  any 
person  or  thing  from  the  truth  ye  have 
received  (ver.  1),  alAV^ays  abouudiug 
in  the  work  of  the  Lord,  which  he 
is  carrying  forward,  and  which  he  has 
given  us  to  do.  This  work  includes  the 
various  activities  in  upbuilding  the 
cause  of  Christ.  And  now  the  final 
reason  for  this  labor,  Forasmuch  as 
you  know,  having  an  assurance,  that 
your  labour,  involving  effort,  bur- 
dens, and  self-denials,  is  not  in  vain, 
useless  and  without  reward,  as  it  would 
be  if  there  Avere  no  future  resurrection 
(ver.  12-19).  In  the  Lord,  in  union 
and  fellowship  with  him,  who  is  the 
resurrection  and  the  life  (ver.  22, 23;  Rom. 
8  :  11, 28-30) ;  and  thus  your  labor  will  be 
amply  rewarded. 

Practical  Rejiarks. 

1.  We  should  hold  strictly  to  the  gospel 
as  presented  in  the  New  Testament  (ver.  1 ; 
Jude  3). 

2.  The  death,  burial,  and  resurrection  of 
Christ  are  the  fundamental  facts  which 
should  be  made  prominent  in  both  our 
preaching  and  believing  (ver.  2,  3 ;  Luke 
24  :  26,  46,  47). 

3.  There  is  nc  more  fully  established 
historical  fact  than  the  resurrection  of 
Christ  (ver.  4-8  ;  Acts  1  :  3-11). 

4.  A  sense  of  unworthiness  should  not 
keep  us  from  duty.  Humility  should 
rather  lead  us  to  obey  God  (ver.  9,  10; 
Exod.  4  :  10-12). 

5.  Christian  activity  is  consistent  with 
entire  dependence  on  God's  mercy  and 
grace.  The  latter  should  excite  the  for- 
mer (ver.  10 ;  1  Tim.  1  :  12-16). 

6.  The  risen  and  ascended  Lord  should 
be  the  Christ  of  our  faith  and  our  preach- 
ing. In  studying  the  earthly  life  of  Christ 
we  may  lose  sight  of  this  (ver.  1,  2,  11 ; 
Acts  2  :  32-36). 

7.  Take  away  the  resurrection  of  Christ, 
and  the  whole  system  of  Christianity  falls 
into  hopeless  ruin  (ver,  12-19 ;  Acts  4 : 8- 12) . 


8.  The  resurrection  of  Christ  insures  the 
resurrection  of  his  followers  (ver.  20-23; 
Col.  3  :  3,  4). 

9.  The  resurrection  of  believers  will  be 
the  great  harvest  of  which  Christ  was  the 
first-fruits  (ver.  20-23 ;  Num.  18  :  29,  30). 

10.  The  mediatorial  reign  of  Christ  must 
necessarily  continue  till  the  work  of  re- 
demption is  complete,  in  the  salvation  of 
his  followers  and  the  subjection  of  his 
foes  (ver.  24-28 ;  Phil.  2  :  9-11). 

11.  Though  death  is  robbed  of  its  terrors, 
yet  he  is  an  enemy  and  should  be  so  re- 
garded (ver.  26,  55;  Rev.  20  :  14). 

12.  The  eternal  Son  of  God,  the  Word,  is 
ever  one  with  the  Father,  in  the  essence 
of  his  Divine  nature  (ver.  25-28  ;  John  1:1; 
Heb.  1  :  3). 

13.  Though  a  person  sees  in  his  baptism 
sufferings,  persecutions,  and  even  his  own 
death-warrant,  as  it  were,  yet  it  will  bring 
to  him  the  answer  of  a  good  conscience 
and  a  hope  of  a  glorious  resurrection 
(ver.  29  ;  1  Peter  3  :  21 ;  Rom.  6:5). 

14.  Voluntary  exposures  to  sufferings, 
persecution,  and  death,  are  indeed  irra- 
tional, if  there  is  no  resurrection  and 
blissful  hereafter  (ver.  30,  32). 

15.  Not  only  vicious  intercourse,  but 
even  the  silent  influences  of  evil  tend  to 
corrupt  the  lives  and  morals  of  men  (ver. 
33,  34). 

16.  The  same  difficulty  Avhich  is  found 
in  the  doctrine  of  the  resurrection  is 
found  to  exist  in  things  of  daily  observa- 
tion (ver.  36-38 ;  John  12  :  24). 

17.  Life  and  the  world  are  full  of  mys- 
teries. To  believe  nothing  but  what  we 
can  explain  is  the  greatest  folly  (ver. 
35-38;  John  3  :  12). 

18.  As  in  nature  we  see  infinite  variety 
of  organized  forms,  so  we  can  conceive  of 
vast  possibilities  in  the  resurrection  body 
and  life  (ver.  39-41). 

19.  Whatever  change  may  take  place  at 
the  resurrection,  everything  essential  to 
personal  identity  will  be  found  in  the 
risen  body  (ver.  42,  37). 

20.  Whatever  a  spiritual  body  is,  we  may 


320 


I.  CORINTHIANS 


[Ch.  XVI. 


Directions  conceniing  (lie  co/lection ;  con- 
cluding exhortations  and  salutations. 

16  NOW  concerning  "the  collection  for 
the  saints,  as  I  have  given  order  to 
"the  churches  of  Galatia,  even  so  do 

2  ye.    »  Upon  the  first  day  of  the  week 


16  NOW  concerning  the  collection  for 
the  saints,  as  I  directed  the  churches 

2  of  Galatia,  so  also  do  ye.  On  the  first 
day  of  the  week,  let  each  one  of  you 


u  Acts  11  :  28-30  ;  Rom.  15  :  26 ;  2  Cor.  9  :  1,  12  ;  Heb.  6  :  10 ;  1  John  3  :  17. 
w  Acts  16  :  6 ;  Gal.  2  :  10.  i  Acts  20  :  7  ;  Rev.  1  :  10. 


regard  it  as  free  from  the  grossness  of  the 
flesh,  and  partaking  of  many  of  the  quali- 
ties and  functions  of  the  spirit  (ver.  42-44, 
oO;"  Luke  20  :  36). 

21.  How  .superior  was  the  last  Adam  to 
the  first !  The  one  entailed  death ;  the 
other  gave  life  (ver.  45-47 ;  Rom.  5  :  12-19 ; 
John  1  :  4,  12,  13). 

22.  Order  and  progress  are  manifested 
in  ^both  nature  and  grace.  God  is  a  God 
of  order,  not  of  confusion  (ver.  46-49 ; 
1  Cor.  14:  33). 

23.  The  resurrection  body  of  saints  will 
be  like  that  of  Christ  (ver.  49  ;  Phil.  3  :  21). 

24.  The  change  in  the  living  at  the  res- 
urrection will  be  as  necessary  as  the  rais- 
ing of  the  dead  ;  and  God  can  as  easily  do 
the  former  as  the  latter  (ver.  50-53.) 

25.  The  resurrection  of  saints  and  their 
glorified  life  hereafter  are  matters  not  of 
reason,  but  of  revelation  (ver.  50-53 ;  Rev. 
20:6;  21  :  2-7). 

26.  The  triumph  of  the  Christian  over 
death  will  be  final  and  complete  (ver. 
55,  56;  Rom.  7  :  25). 

27.  We  shall  owe  all  to  Christ  for  our 
victory  over  death,  sin,  and  every  foe 
(ver.  57;  8  :  37-39). 

28.  Christianity  is  the  only  religion  that 
takes  away  the  sting  of  death  and  illu- 
mines the  grave  with  life  and  immortality 
(ver.  54-.57 ;  2  Tim.  1  :  10).     . 

29.  The  prospect  of  a  future  resurrection 
and  of  immortal  glory  should  lead  Chris- 
tians to  stability  in  belief  and  doctrine, 
and  to  a  life  of  active  toil  and  self-denial 
(ver.  58;  Heb.  6  :  10-12  ;  10  :  23-2-5.) 

chaptp:r  XVI. 

Paul  concludes  the  Epistle  by  first 
Pfiving  some  directions  concerning  col- 
lections for  the  saints  (ver.  1-4)  ;  tlien  he 
speaks  of  a  proposed  visit  to  them, 
which  he  hoped  soon  to  accomplish 
(vfT.  5-9);  advises  regarding  Timothy, 
A  polios,  and  other  brethren  (ver.  lo-ia) ; 


extends  salutations,  utters  a  warning, 
and  closes  with  a  benediction  (ver.  19-24). 
Compare  the  conclusions  to  the  Epistles 
to  the  Romans,  Ephesians,  Colossian  ^, 
and  2  Timothy. 
1-4.  Directions  co>xerning  the 

COLLECTION   FOR   THE   SAINTS.      After 

the  exhortation  to  abound  in  the  work 
of  the  Lord  it  was  fitting  to  give  the 
practical  directions  contained  in  this 
chapter. 

1.  Now  concerning  the  collec- 
tion, the  gathering  together  of  money, 
with  perhaps  the  idea  of  savings  from 
small  incomes.  For  the  saints,  (see 
on  1:2.)  Both  the  collection  and  the 
saints  are  spoken  of  as  well  known  to 
the  Corinthians.  From  2  Cor.  8  :  10  ; 
9  :  2,  it  appears  that  Paul  had  directed 
them  to  make  this  collection  a  year  be- 
fore the  writing  of  the  second  Epistle, 
or  about  six  months  before  writing  this 
Epistle.  The  saints  were  those  at  Jeru- 
salem (ver.  3).  They  are  styled  more 
definitely  in  Rom.  15  :  2G  (see  note),  as 
"the  poor  among  the  saints  in  Jerusa- 
lem." Persecution  and  the  troublous 
times,  of  which  Josephus  speaks,  had 
contributed  to  their  poverty.  As  I 
have  given  orders,  or  directed,  the 
churches  of  Galatia,  in  the  central 

portion     of    Asia     Minor     (see  note  on  Acts 

16:6),  probably  when  he  visited  them 
last,  about  two  years  before  (Acts  i9  : 1)  ; 
or  perhaps  he  had  sent  them  word  later 
from  Ephesus.  It  is  interesting  to  com- 
pare Gal.  2  :  10 ;  Rom.  15  :  26  ;  Acts 
24  :  17,  this  verse,  and  9  :  11,  and  note 
their  undesigned  agreement,  and  how 
they  evidence  the  truthfulness  of  both 
the  Acts  and  the  Epistles.  So  also  do 
ye  ;  with  the  idea  of  urgency.  "  He 
who  gives  quickly,  gives  twice." 

2.  Upon  the  first  day  of  the 
week,  that  is,  on  every  first  day.     (see 

note  on  Acts  20  :  7.)     But  wliy  Sclcct  this  (lay 

if  there  was  not  some  religious  distinc- 
tion put  on  it?  Since  giving  to  the 
poor  saints  was  a  religious  service  to 


Ch.  XVI.] 


I.  CORINTHIANS 


321 


let  every  one  of  you  lay  by  him  in 
store,  yas  God  hath  prospered  him, 
that  there  be  no  gatherings  when  I 

3  come.  And  when  I  come,  whomsoever 
ye  shall  approve  by  your  letters,  them 
will  I  send  to   bring   your  liberality 

4  unto  Jerusalem:  ^ and"  if  it  be  meet 
that  I  go  also,  they  shall  go  with  me. 

5  Now  I  will  come  unto  you,  *  when  I 
shall  pass  through  Macedonia  :   (for  I 

6  do  pass  through  Macedonia : )  and  it 
may  be  that  I  will  abide,  yea,  and 


lay  by  him  in  store,  according  as  he  is 
prospered,  that  there  may  be  no  collec- 

3  tions  made  when  1  come.  And  when 
I  arrive,  whomsoever  ye  shall  approve, 
them  I  will  send  witli  letters  to  carry 

4  your  benefaction  to  Jerusalem.  And 
if  it  be  worth  while  for  me  also  to  go, 
they  shall  go  with  me. 

5  And  I  will  come  to  you,  when  I  have 
passed  through  Macedonia.    For  I  pass 

6  through  Macedonia ;  and  it  may  be 
that  I  will  remain,  or  even  pass  the 


y  Deut.  8  :  18  ;  2  Cor.  8":  1-3,  12-15. 


z  2  Cor.  8  :  4,  19. 


a  Acts  19  :  21 ;  2  Cor.  1  :  15,  16. 


Christ  (Rom.  15  :  27,  note  ;  Matt.  25  :  40)  it  COm- 

ported  with  the  hallowed  associations 
of  the  resurrection  day,  and  suggests 
its  sacred  character  as  the  Lord's  Day 
(Rev.  1:10).  Let  evcry  one  of  you 
lay  by  him  in  store,  by  himself,  at 
his  home,  treasuring  up  whatever  he 
may  be  prospered  in.  It  is  to  be  an  in- 
dividual and  personal  work,  done  sys- 
tematically, according  to  the  prosperitj^ 
enjoyed.  It  is  also  to  be  accumulative, 
andkept  sacred.  That  there  be  no 
gatherings,  no  collections  (the  same 
word  as  ill  ver.  1)  made  when  I  come. 
More  could  thus  be  gathered  with  less 
burdens  to  one  and  all.  It  would  save 
confusion,  excitement,  and  mere  im- 
pulsive effort.  It  would  enter  into 
their  spiritual  life  as  a  habitual  service 
to  Christ  and  his  cause,  and  as  an  exer- 
cise of  a  Christian  grace  (2  cor.  8:1-9), 

3.  And  Avhen  I  come,  or  arrive, 
whicli  he  expected  to  do  in  a  few 
months  (ver.  5,  8),  whomsoever  ye 
shall  approve,  or  deem  worthy.  Paul 
would  have  the  givers  select  their  own 
agents.  He  would  not  do  that  which 
rightfully  belonged  to  the  church  to  do. 
(comp.  Acts6:2, 3.)  By  your  letters, 
them  will  I  send,  rather,  them  icill 
I  send  loith  letters,  that  is,  of  commen- 

da+ion   (Acts  I8  :  27  ;  Rom.  16  :  1  :  2  Cor.  3:2). 

Thus  letters  of  recommendation  were 
common  among  Christians.  How  many 
of  these  doubtless  Paul  wrote.  Only 
that  to  Philemon  has  come  down  to  us. 
As  the  originator  of  this  special  effort 
for  the  saints  at  Jerusalem,  Paul  di- 
rected it,  and  would  commend  tho.se 
whom  the  church  approved  as  fit.  To 
bring  your  liberality,  your  favor, 
the  expressions  of  your  favor,  your 
benefactions.  Literally,  it  is  your  grace, 
the  tokens  of  grace  and  love.  (Comp.  2 
Cor.  8  : 1,4, 6, 7.)  Xoticc  lie  docs  uot  say 
alms,  but  by  the  word  grace  he  indi- 


cates a  higher  kind  of  religious  service 
in  giving.  Unto  Jerusalem,  the 
point  of  destination.  Doubtless  the 
memory  of  how  he  had  persecuted  and 
impoverished  the  saints  was  to  him  a 
powerful  motive. 

4.  And  if  it  be  meet  that  I  go 
also,  rather.  If  it  he  worthy  of  my 
going  also,  if  it,  the  collection,  be  suffi- 
ciently large,  if  it  be  worth  my  journey, 
they  shall  go  Avith  me.  He  would 
under  no  consideration  take  charge  of 
the  money  himself,  lest  his  motives 
might  be  impugned,  or  it  should  be  said 
that  he  had  put  any  of  it  to  his  own 

use  (9  :  18.  19 ;  2  Cor.  11  :  7-9 ;  12  :  16-18).      As  it 

turned  out,  he  went  and  they  accom- 
panied    him    (Rom.   15  :  25-27;  Acts  24  :  17). 

Paul's  presence  with  them  gave  dignity 
and  importance  to  the  mission. 

5-9.  Paul's  proposed  visit  to 
Corinth. 

5.  The  apostle  announces  definitely 
his  plan  of  coming  to  them,  Avhen  I 
shall  pass  through  Macedonia. 
It  appears  from  2  Cor.  1  :  15-17,  that  in 
a  lost  Epistle  (5:9),  or  in  some  other 
way,  he  had  previously  announced 
to  them  that  he  would  come  first  to 
Corinth,  then  go  into  Macedonia  and 
return ;  and  that  on  account  of  this 
change  in  his  plans,  some  had  charged 
him  with  fickleness.  For  I  do  pass, 
this  is  my  purpose  now  to  pass, 
through  Macedonia.  The  reason 
for  changing  his  plan  is  given  in  2  Cor. 
1  :  23,  24 ;  2  :  1 ;  12  :  20,  21 ;  13  :  2,  10. 
(seeon  ver.  8.)  And  hc  clesired  to  stay 
longer  at  Ephesus  (ver.  9). 

6.  And  it  may  be,  it  may  happen 
that  I  shall  remain  a  time  with  you, 
and  even  pass  the  tvinter  with  you,  till 
the  navigation  of  the  ^gean  Sea  is 
open  in  the  spring.  (Comp.  Acts27 :  12.) 
This  conception  of  his  proposed  visit 
was  quite  definite  in  his  mind,  and  he 


322 


J.  CORINTHIANS 


[Ch.  XVI. 


winter  with  you,  that  yc  may  ''bring 
nie  on  my  journey  whitliersoever  I  go. 

7  For  I  will  not  .'^ee  you  now  by  the  way  ; 
but  I  trust  to  tarry  awhile  with  you, 

8  <:  if  the  Lord  permit.    But  I  will  tarry 

9  at  Ephesus  until  Pentecost:  for  <ia 
great  door  and  effectual  is  opened  unto 
me,  and  « there  are  many  advei'saries. 

10      Now  ^if  Timotheus  come,  see  that 
he  may  be  with  you  without  fear :  for 


winter  with  you,  that  ye  may  bring  me 
on    my  journey   whithersoever    I    go. 

7  For  I  am  unwiiling  to  see  you  now,  in 
passing ;  for  I  hojje  to  remain  some 
time   with   you,   it    the    Lord   permit. 

8  But  I  shall   remain  at  Ephesus  until 

9  the  Pentecost.  For  a  great  and  effec- 
tual door  is  open  to  me,  and  there  are 
many  adversaries. 

10     Now  if  Timothy  come,  see  that  he 
may  be  with  you  without  fear ;  for  he 


h  Acts  15  :  3  ;  17  :  15  ;  21  :  5 ;  Rom.  15  :  24 ;  2  Cor.  1  :  16.  c  4  :  19 ;  Acts  18  :  21 ;  James  4  :  15. 

d  Acts  19  :  8-20  ;  2  Cor.  2  :  12  ;  Col.  4:3.  e  Acts  19  :  9,  23,  etc. ;  2  Cor.*  :  8-10.         /  4  :  17. 


was  enabled  to  carry  it  out  the  next 
winter  (Acts  20  :  3).  That,  In  order 
that,  ye  (emphatic)  and  no  otlier 
church  may  have  the  pleasure  to  bring 
rae,  or  send  me  forward,  on  my  jour- 
ney whithersoever  I  go,  the  direc- 
tion and  route  being  yet  undecided 
upon.  It  was  customary  for  churches 
to  escort  their  minister,  or  missionaries, 
a    little  way  on    their  journey,   as  a 

token  of  regard  (Acts  21  :  5;  20  :  38;  15  :  3; 
Bom.  15  :  24;  2  Cor.  1  :  15). 

7.  He  gives  a  reason  for  the  plan  he 
had  adopted  and  made  known  in  the 
preceding  verse.  For  I  will  not  see 
you,  better,  For  I  ivish  not  to  see 
you  now  by  the  way,  or  in  passing, 
as  a  passing  traveler.  But,  rather, 
For,  according  to  the  best  manuscripts, 
giving  a  particular  reason,  I  trust,  or 
hope,  to  tarry  a  Avhile  with  you 
(ver.  6),  which  lic  could  not  do  if  he 
came  now  direct  by  sea.  When  he 
should  visit  them  he  wished  to  remain 
long  enough  to  do  them  permanent 
good.  Other  reasons  he  states  in  his 
Second  Epistle.  ( See  references  at  the 
end  of  ver.  5.)  He  doubtless  wished 
that  there  might  be  time  for  this  Epistle 
to  produce  its  proper  effect  upon  the 
Corinthians.  He  did  not  wish  to  use 
severity  either  in  word  or  deed  against 
the  unruly  and  his  opposers.  If  the 
Lord  permit,  through  indications  of 
the  Spirit  or  Providence,     (comp.  Acts  le  : 

6.  7  ;  see  4  :  19  ;  Heb.  6:3;  James  4:15.) 

8.  But  I  will  tarry,  better,  shall 
remain,  at  Ephesus  until  Pente- 
cost, which  was  in  tlie  month  of  May. 
Some  suppose  that  the  great  uproar  at 
Ephesus  regarding  Diana  took  place  at 
about  the  .same  time;  but  this  is  un- 
certain, and  it  may  have  occurred  late 
in  the  summer  or  early  in  the  autumn. 
(See  on  Acta  19  :  22. 41.)  There  are  indica- 
tions in  the  Acts  and  the  Epistles  that 


Paul  remained  longer  than  he  expected, 
and  left  Ephesus  in  the  month  of  Au- 
gu.st,  A.  D.  57.  See  Clark's  "  Harmonic 
Arrangement  of  the  Acts,"  pp.  226-230, 
for  a  full  discussion. 

9.  Two  reasons  why  he  should  re- 
main awhile  at  Ephesus.  For  a  great 
door,  a  great  opportunity,  a  favorite 
expression  with  Paul  (Acts  u  :  2-;  2  Cor. 
2 :  12;  Col.  4:3),  and  effectual,  productive 
of  results.  His  opportunity  for  reach- 
ing the  people  was  great  in  extent,  and 
wonderftil  in  effect.  With  this  agrees 
Acts  19  :  10,  19,  20.  And  there  are 
many  adversaries,  a  remarkable 
reason,  which  would  have  daunted 
many,  but  only  aroused  the  courage 
and  zeal  of  Paul.  ( Comp.  Acts  19  :  30.)  The 
many  adversaries  were  indications  of 
his  success  (Acts  19  :  26),  and  he  felt  strong 
in  the  Lord  to  meet  them  (Acts  19 :  17), 
Under  such  circumstances  the  young 
church  at  Ephesus  needed  his  presence 
for  counsel  and  encouragement.  These 
adversaries  had  been  increasing  with 
the  progress  of  the  gospel,  and  the 
uproar  about  Diana  was  their  most 
remarkable  manifestation ;  but  this 
Epistle  was  written  before  that  event, 
which  occurred  about  Pentecost,  or 
probably  later,     (seconver.  8.) 

10-18.  Directions  regarding 
Timothy,  Apollos,  and  others. 

10.  NoAV  if  Timotheus  come, 
whom  he  had  sent  to  Macedonia  aiul 
thence  to  Corinth  ])efore  sending  this 
letter.  But  he  would  arrive  after  the 
letter,  which  would  go  direct  over  the 
^gean  Sea  to  Corinth.  The  apostle 
conceives  of  Timotliy's  arrival  as  con- 
ditioned on  circumstances.  But  he 
dou])tless  reached  there,  as  the  after 
events  are  in  harmony  with  it,  and  we 
hear  nothing  to  the  contrary,  (see on 
4:17.)  See  that  he  may  be  with 
you   Avithout    fear.      Timothy  was 


Ch.  XVI.] 


I.  CORINTHIANS 


323 


p  he  worketh  the  work  of  the  Lord,  as 

11  I  also  do.  b  Let  no  man  therefore  de- 
spise him :  but  conduct  him  forth  in 
peace,  that  he  may  come  unto  me  :  for 
I  look  for  him  with  the  brethren. 

12  As  touching  our  brother  iAiX)llos,  I 
greatly  desired  him  u)  come  unto  you 
with  the  brethren :  but  his  will  was 
not  at  all  to  come  at  this  time  :  but  he 
will  come  when  he  shall  have  con- 
venient time. 

13  k  Watch  ye,  i  stand  fast  in  the  faith, 

14  "nquit  you  "like  men,  "be  strong.  "Let 
all  your  things  be  done  with  charity. 

15  I  beseech  you,  brethren,  (ye  know 
p  the  house  of  Stephanas,  that  "it  is  <i  the 


works  the  work  of  tlie  Lord,  as  I  also 

11  do.  Let  no  one  therefore  despise  him  ; 
but  send  him  forward  in  peace,  that 
he  may  come  to  me  ;  for  I  look  for  him 

12  Avith  the  brethren.  And  concerning 
Apollos  the  brother,  I  besought  him 
much  to  come  to  you  with  the  bretli- 
ren ;  and  it  was  not  at  all  his  will 
to  come  at  this  time,  but  he  will 
come  when  he  shall  have  opportunity. 

13  Watch,  stand  fast  in  the  faith,  acquit 

14  you  like  men,  be  strong.    Let  all  your 

15  acts  be  done  in  love.  Now  I  beseech 
you,  brethren,  (ye  know  the  house  of 
Stephanas,  that   it    is   a  first-fruit  of 


^Rom.  16  :  21  ;  Phil.  2  :  19-22  ;  1  Thess.  3:2.  Al  Tim.  4  :  12.  i3  :  5;  Acts  18  :  24. 

ft  See  ref.  Matt.  24  :  42  ;  1  Peter  5:8.  I  Gal.  5:1;  Phil.  1  :  27  ;  4  :  1  ;  2  Thess.  2  :  15  ;  Jude  3. 

m  1  Sam.  4  :  9 ;  2  Tim.  2  :  3-5.  n  Josh.  1:6;  Isa.  35  :  4 ;  Eph.  6  :  10 ;  Col.  1  :  11. 

o  13  :  1-7  ;  14  :  1 ;  John  13  :  34,  35.  p\:  16.  q  Rom.  16  :  5. 


young  (1  Tim.  4  :  12),  probably  about 
twenty-five  years  of  age  (Acts  i6  :  i,  note), 
and  naturally  timid  (2  Tim.  1  :  6-8;  2  : 1, 
3,15).  In  the  condition  in  which  the 
Corinthian  churcli  was,  there  was  spe- 
cial need  of  this  injunction.  It  was 
high  praise  of  Timothy  that  Paul  could 
say,  For  he  worketh  the  Avork  of  I 
the  Lord,  as  I  also  do,  preaching  j 

the    gospel    faithfully    (1  Thess.  3:2;    Phil. 
2  :  22). 

11.  Let  no  man  despise  him  on 

account  of  his  youth  and  natural  mod- 
,  esty.  (See  preceding  verse. )  But  con- 
duct him  forth,  or  send  him  forth,  on 
his  journey,  as  in  ver.  6  (the  note  on 
which  see).  In  peace,  courteously 
and  lovingly.  For  I  look  for  him 
with  the  brethren,  Erastus  (Acts 
18:22)  and  perhaps  the  bearers  of  this 
Epistle.  Titus  was  also  sent  after 
Timothy's  departure  (2  Cor.  12 :  is), 

12.  As  touching,  or  And  concern- 
ing, our  brother  Apollos  (112),  I 
greatly  desired  him,  better,  /  be- 
sought him  much,  to  come  unto  you 
w^ith  the  brethren,  doubtless  the 
bearers  of  this  Epistle  (ver.  17).  Paul 
thought  Apollos  especially  fitted  to  go 
to  Corinth  at  this  time,  since  he  was 
held  in  .such  high  esteem  there.  He 
was  the  best  one  to  enforce  the  teach- 
ings of  this  Epistle.  But  his  will 
was  not  at  all,  he  was  positively  un- 
willing to  come  at  this  time;  he 
may  have  feared  tliat  liis  presence  would 
increase  the  party  spirit,  and  he  would 
do  nothing  of  the  kind.  But  he  will 
come  when  he  shall  have  con- 
venient time,  a  good  time  both  for 


him  and  you.  And  he  might  think 
this  to  be  when  their  party  strifes  had 
ceased,  and  he  himself  personally 
should  be  left  out  of  the  question.  It 
is  implied  that  Apollos  was  at,  or  near 
Ephesus  at  this  time,  and  that  he  was 
not  a  faction-maker,  and  was  on  good 
terms  with  Paul,  and  had  his  confidence 
and  esteem. 

13.  Paul  adds  an  exhortation,  a  short 
summary  of  their  duty  at  tliis  time. 
Watch  ye,  like  sentinels  on  guard  in 
face  of  the  enemy,  stand  fast  in  the 
faith,  steadfastly  trust  in  Christ,  and 
accept  and  believe  his  teachings.  It  was 
needful  that  watchfulness  and  steadfast- 
ness should  go  together.  (  Comp.  15  :  58  ; 
2  Cor.  1  :  24;  Eph.  6  :  13,  14.)      Quit  yOU  like 

men,  be  not  feeble  and  effeminate,  but 
manly  and  courageous;  show  moral 
courage.  Be  strong,  or  he  strength- 
ened, not  in  yourselves,  but  with  the 
strength  provided  for  you  (Eph.  3:i6). 
This  four-fold  exhortation  shows  what 
their  attitude  should  be  toward  their 
spiritual  foes. 

14.  But  toward  one  another  as  fellow- 
Christians,  Let  all  your  things, 
rather,  acts,  be  done  in  love,  let  di- 
visions and  strifes  cease,  and  let  love 
be  the  element  of  all  your  activity. 

(Comp.  chap.  13  ;  8:1.) 

15.  Paul  entreats  them  to  exercise 
a  proper  regard  for  faithful  laborers, 
especially  the  brethren  who  had  come 
from  Corinth  and  would  return  with 
this  Epi-stle.  I  beseech  you,  breth- 
ren, inasmuch  as  ye  kno^v  the 
house,  or  family,  of  Stephanas.  (See 
note  on  1 :  16. )    The  words,  ye  knotv,  to  the 


324 


I.  CORINTHIANS 


[Ch.  XVI. 


firstfniits  of  Achaia,  and  that  they  have 
addicted  themselves  to  •'the  ministry 

16  of  the  saints,)  Hhat  ye  submit  your- 
selves unto  such,  and  to  every  one'  that 
heli)eth  with  tin,  and  laboureth. 

17  I  am  glad  of  the  coming  of  Stephanas 
and  Fortunatus  and  Achaieus :  '  for 
that  which  was  lacking  on  your  part 

18  they  have  supplied.  For  they  have  re- 
freshed my  spirit  and  yours.  There- 
fore "acknowledge  ye  them  that  are 
such. 

19  The  churches  of  Asia  salute  you. 
*  Aquila  and  Priscilla  salute  you  much 
in  the  Lord,  y  with  the  church  that  is 

20  in  their  house.    All  the  brethren  greet 


Achaia,  and  that  they  have  set  them- 

16  selves  to  minister  to  the  saints,)  that 
ye  also  submit  yourselves  to  such,  and 
to  everj'  one  that  works  with  as,  and 

17  labors.  And  I  rejoice  at  the  coming  of 
Stephanas  and  Fortunatus  and  Achai- 
eus ;  for  what  was  lacking  on  your  part 

18  the^  supplied.  For  they  refreshed  mv 
spirit  and  yours ;  therefore  recognize 
those  who  are  such. 

19  The  churches  of  Asia  salute  vou. 
Aquila  and  Prisca,  with  the  church 
that  is  in  their  house,  salute  vou  much 

'ZO  in  the  Lord.    All  the  brethren  salute 


r  2  Cor.  9:1;  Heb.  6  :  10.  s  Ver.  18 ;  1  Tim.  5  :  17. 

X  Acts  18  :  2  ;  Rom.  16  :  3. 


t  2  Cor.  11  :  9. 
y  Rom.  16 


M  Phil.  2  :  29  ;  1  Thess.  5  :  12,  13. 
;  Philem.  2. 


end  of  the  verse,  are  commonly  regarded 
as  a  parenthesis.  That  it  is  the  first- 
fruits,  rather,  a  first-fruit,  of  Achaia, 
the  whole  of  Greece,  south  of  Macedo- 
nia. It  is  not  meant  that  Stephanas  and 
his  family  were  actually  the  first  con- 
verts, but  among  the  first  converts  in 
the  province  of  Achaia.  And  that 
they  have  addicted,  better,  devoted, 
themselves  to  the  ministry,  or 
service,  of  the  saints.  They  had 
voluntarily  devoted  themselves  for  the 
service  of  Christians,  both  as  to  their 
temporal  necessities  and  spiritual  needs 
(next  verse). 

16.  That  ye  submit  yourselves 
also  in  turn  unto  such,  exercising  due 
regard,  heeding  their  exhortations  and 

co-operating  with  them  (Kpb.  5  :  21  ;  l  Peter 

5:5).    And  to  every  one  who  help- 

eth  us,  works  with  us,  in  the  general 
work  of  the  church,  and  laboureth, 
implying  earnest  and  lal)orious  toil. 

17,  I  am  glad  of  the  coming,  or 
/  rejoice  over  the  presence,  of  Steph- 
anas, probably  the  one  named  in  ver. 
1."),  and  Fortunatus  and  Achaieus, 
unknown  except  as  liere  mentioned. 
There  is  a  Fortunatus  mentioned  at  the 
end  of  Clement's  First  Epistle  to  the 
Corinthians,  wlio  may  l)e  the  one  here 
named.  These  three  have  been  sup- 
posed to  l)e  the  bearers  of  the  letter 
referred  to  in  7  :  1,  and  on  their  return 
to  Corinth  may  have  taken  this  Epistle. 
For  that  Avhich  was  lacking  on 
your  part  they  have  supplied,  the 
void  occasifMied  l)y  your  al)sence  they 
fully  supplied,  not  by  pecuniary  gifts, 
for  he  had  not  received  these  from  the 
Corinthian  church  (2Cor.  ii:9),  but  by 
their  sympathy  and  love  (next  verse). 


18.  For  they  have  refreshed  my 
spirit  by  their  arrival,  intercourse, 
and  sympathy,  and  as  a  natural  conse- 
quence yoi<rs  also,  since  they  were  your 
representatives,  and  their  joy  was  also 

yours.         (Comp.  2  Cor.  1:3-7;  7  :  13.)        Their 

visit  to  the  apostle  resulted  in  relieving 
anxiety  in  a  measure  of  all  parties  con- 
cerned, and  reinvigorating  their  spir- 
its. It  awakened  hope  that  the  matters 
in  the  church  might  be  satisfactorily 
adjusted.  The  interest  of  both  the 
church  and  the  apostle  would  center  in 
these  representatives.  Therefore,  in 
view  of  their  relation  to  jow  and  me 
and  their  service,  acknowledge,  rec- 
ognize rightly  and  fully,  their  character 
and  work,  as  your  guides  and  represent- 
atives (1  Thcss.  5  :  12). 

19-24.  Final  salutations,  a 
solemn  warning,  and  the  closing 
benediction. 

19.  The  churches  of  Asia  sa- 
lute you — the  churches  in  the  cities 
of  the  Roman  province  of  Asia,  south- 
western portion  of  Asia  Minor,  of 
which  the  church  at  Ephesus  was  chief. 
Of  these  at  a  later  period  seven  are 
enumerated  in  Rev.  1  :  11.  From  this 
passage  and  Col.  4  :  16  we  learn  that 
Paul  was  in  a  measure  acquainted  with 
these  churches,  and  that  there  existed 
a  fraternal  fellowship  between  the 
churches.  Aquila  and  Priscilla  (or 
Prisca),  who  returned  to  Rome  after 
Paul  left  Ephesus,  salute  you.     (!^-'- 

note  on  Rom.  16  :  3.)         With     the      church 

that  is  in  their  house,  the  assembly 
that  was  accustomed  to  meet  there  for 
worship.  Having  a  tent-making  busi- 
ness they  doubtless  had  room  for  meet- 
ings at  their  house.      (  See  note  on  Rom.  16    5. ) 


Ch.  XVI.] 


I.  CORINTHIANS 


325 


you.    *  Greet  ye  one  another  with  an 
holy  kiss. 

21  a  The    salutation   of   me   Paul    with 

22  mine  own  hand.  If  any  man  love  not 
the  Lord  Jesus  Christ,  ''let  him  be 
Anathema « Maran-atha. 

23  <i  The  grace  of  our  Lord  Jesus  Christ 

24  be  Avith  you.  My  love  be  with  you  all 
in  Christ  Jesus.    Amen. 

The  first  Epistle  to  the  Corinthians 
was  written  from  Philippi  by  Ste- 
phanas, and  Fortunatus,  andAchai- 
cus,  and  Timotheus. 


you.    Salute  one  another  with  a  holy 

21  kiss.  The  salutation  of  me,  Paul,  with 
my  own  hand. 

22  If  any  one  loves  not  the  Lord  Jesus 
Christ,  let  him  be  accursed.  Maran 
atha. 

23  The  grace  of  our  Lord  be  with  j'ou. 

24  My  love  be  with  you  all  in  Christ 
Jesus.    Amen. 


z  Rom.  16  :  16 ;  1  Thess.  5  ;  26 ;  1  Peter  5  •  14. 
c  Jude  14,  15. 


a  2  Thess.  3  :  17. 
d  Rom.  16  :  20. 


5  Gal.  1  :  8,  9. 


30.  All  the  brethren  of  the  Ephe- 
sian  church  greet,  or  salute  you. 
Greet,  or  salute,  one  another  with 

a  holy  kiss,  a  token  of  Christian  af- 
fection and  in  contrast  with  anything 
unchaste  and  impure,  .so  common  in  that 
age.  (See  note  on  Rom.  16 :  \6)  Such  Chris- 
tian salutations  of  affection  would  tend 
to  swallow  up  all  divisions  and  strifes. 
In  the  East  men  and  women  sit  apart, 
and  salute  one  another  apart.  (Com- 
pare 2  Cor.  1,3  :  12,  and  the  "kiss  of 
love,"  1  Peter  5  :  14.) 

21.  The  salutation  of  me  Paul 
with  mine  own  hand.  Paul  usu- 
ally employed  an  amanuensis  (Rom. 
16  :  22)^  but  added  a  salutation  in  his  own 
handwriting,  as  a  mark  of  its  genuine- 
ness, and  as  a  personal  token  of  inter- 
est and  affection  (2  Thess.  3 :  n ;  Col.  4  :  is). 

22.  The  three  independent  sentences 
that  close  this  Epistle,  were  also  writ- 
ten by  Paul  in  his  own  handwriting — 
words  of  earnest  warning  and  of  strong 
Christian  affection.  If  any  man  love 
not  the  Lord  Jesus  Christ,  and 
divisions  and  party  strifes  would  indi- 
cate a  defect  or  a  want  of  that  love 
(John  14 :  23 ;  1  John  4 :  20) .  The  word  trans- 
lated love  means  intimate  personal  af- 
fection, and  is  the  one  that  Peter  used 
when  he  answered,  "Thou  knowest  I 
love  thee"  (John 21:15, note).  Paul  else- 
where uses  another  word  of  Christian 

love    {ver.  24;   2:9:   Eph.  6  :  24 ;   1  Thess.  4  :  9), 

reverential  and  founded  on  high  qual- 
ities of  character — the  word  generally 
used  to  express  that  love  which  we  ex- 
ercise toward  God  or  God  toward  us. 
Doubtless  the  lack  of  intimate  per- 
sonal affection  among  the  Corinthians, 
and  consequently  toward  Christ,  sug- 
gested to  Paul  the  use  of  this  word. 
Christians  are  to  cultivate  a  feeling  of 


personal  loyalty  and  affection  for  Jesus 
Christ,  such  as  a  soldier  feels  for  his 
general,  or  a  disciple  for  his  Master" 
(Lias).     Let  him   be  anathema, 

aCCU  rsed    (  12  :  3  ;  Rom.  9:3;  Gal.  1:8).        The 

word  is  used  of  a  person  or  thing  de- 
voted to  destruction  without  hope  of 

redemption    (Josh.  6  :  n  ;  7  :  12;  comp.  Lev.  27  : 

28,  29).  Maran  atha.  Two  Aramaic 
words,  meaning,  Our  Lord  comet h ;  he 
is  near  at  hand,  be  ready  to  meet  him, 
for  he  will  judge  those  who  reject  him 
( Phil.  4:5;  Mai.  4:6).  The  usc  of  the  Ara- 
maic gave  force  and  solemnity  to  his 
words.  "The  Lord  cometh"  sounds 
like  a  familiar  watchword  of  early 
Christians,  who  were  looking  for  the 
early  return  of  their  Lord,  for  the  de- 
liverance of  his  followers,  and  for  ven- 
geance on  his  foes  (2  Thess.  1  :  6-10).     ThcSC 

words  of  the  apostle  are  not  vindictive, 
but  are  expressive  of  the  repugnance  of 
holiness  to  sin,  and  of  the  righteous 
feeling  of  all  holy  beings  toward  the 
crowning  sin  of  men  in  opposition  to 
the  infinite  love  of  God  in  Christ. 

23.  But  while  severe  in  reproof  and 
faithful  in  warning,  he  adds.  The 
grace  of  our  Lord  be  Avith  you, 
the  common  closing  prayer  of  his  Epis- 
tles   (Rom.  16  :  20,  note:  Gal.  6  :  18;  Phil.  4  :  23). 

As  the  anathema  is  everlasting  per- 
dition so  the  grace  or  favor  of  Christ  is 
eternal  life.  The  words  Jesus  Christ 
are  omitted  in  the  best  text. 

24.  My  love,  that  kind  which  one 
Christian  exercises  for  another  (ver.  22), 
be  with  you  all.  He  loves  them, 
though  he  had  been  compelled  to  use 
severe  rebukes,  and  he  loves  them  all. 
In  Christ  Jesus,  in  union  and  fel- 
lowship with  him.  How  Christ  is  ex- 
alted, the  all  and  in  all !  The  Epi-stle 
begins    and    ends  with  Jesus    Christ. 


326 


I.  CORINTHIANS 


[Ch.  XVI. 


Amen.  So  it  is  and  so  let  it  be.  (See 
Rom.  1:25.)  The  Subscription  is  of  un- 
certain authorship  and  of  no  authority. 
From  ver.  8  it  appears  that  Paul  was  at 
Ephesus,  and  not  at  Philippi,  when  he 
wrote  this  Epistle. 

Practical  Remarks. 

1.  Christian  beneficence  is  a  Christian 
duty.  Its  exercise  should  be  voluntary 
and  cheerful ;  systematic  and  constant ; 
universal,  deliberate,  and  proportionate, 
according  as  each  has  been  prospered 
(ver.  1,  2 ;  Rom.  15  :  26,  27 ;  2  Cor.  8  :  7,  12- 
15;  9:5-9). 

2.  The  first  day  of  the  week,  as  the  res- 
urrection day  and  the  Lord's  Day,  should 
arouse  such  grateful  emotions  as  to  make 
it  a  fitting  and  the  best  time  for  the  ex- 
ercise of  benevolence  for  Christ's  cause 
and  the  wants  of  others  (ver.  2 ;  Matt. 
12  :  12). 

3.  Christian  benevolence  is  not  an  act 
of  condescension,  as  often  exhibited  in 
almsgiving,  but  a  brotherly  exercise  of 
gracious  affection  (ver.  3  :  2  Cor.  8  ;  19- 
24). 

4.  Christian  benevolence  is  a  work 
worthy  of  an  apostle,  and  of  the  best  of 
Christ's  servants  (ver.  4 ;  2  Cor.  8  :  18-23). 

5.  While  churches  should  be  ready  to 
commend  faithful  ministers,  ministers 
should  be  careful  of  their  conduct,  es- 
pecially in  financial  matters  (ver.  3,  4). 

6.  We  should  form  our  plans  and  act  in 
dependence  upon  God  and  under  the  di- 
rection of  his  will  (ver.  5-8 ;  Jer.  10  :  23  ; 
James  4  :  15). 

7.  There  is  no  evidence  of  a  Christian 
observance  of  Pentecost  in  the  apostolic 
age,  though  doubtless  Christians  every- 
where regarded  it  with  interest,  as  the 
day  when  the  Spirit  came  to  be  with  the 
church  (ver.  8 :  Acts  2:2:  20  :  16). 

8.  When  great  good  is  being  done,  and 


opposition  is  excited  thereby,  the  minister, 
so  far  from  being  discouraged,  should 
seize  every  opportunity  for  good  with 
faith  and  boldness  (ver.  9;  Neh.  6  :  11). 

9.  Young  preachers  of  the  gospel,  who 
are  faithful  to  Christ,  should  be  encour- 
aged and  helped  by  the  churches  and  the 
brethren  (ver.  10,  11 ;  3  John  7,  8). 

10.  So  also  young  preachers  should  seek 
so  to  live  as  to  be  worthy  of  the  support 
and  esteem  of  their  brethren  (ver.  10,  11 ; 
1  Tim.  4  :  12). 

11.  Though  Christians  differ  in  regard 
to  methods  and  plans  of  work,  they  should 
mutually  respect  each  other's  opinions, 
and  not  be  alienated  from  each  other  on 
account  of  differences  in  judgment  (ver. 
12-14). 

12.  Watchfulness,  manliness,  steadfast- 
ness, and  love  are  most  important  ele- 
ments in  a  life  of  Christian  usefulness 
(ver.  13,  14;  Eph.  6:  10). 

13.  We  ought  to  recognize  the  various 
gifts  of  our  brethren,  and  honor  those 
who  have  been  called  to  the  work  of  the 
ministry  (ver.  15,  16 ;  1  Peter  5:5). 

14.  The  meeting  of  brethren  of  the 
churches  in  conferences,  associations,  and 
conventions,  should  result  in  mutual  edi- 
fication, and  in  their  increased  tisefulness 
(ver.  17,  18). 

15.  Churches  as  well  as  individual  be- 
lievers should  exercise  toward  one  an- 
other the  common  courtesies  of  life,  and 
the  attentions  of  fellowship  and  love 
(ver.  19,  20;  Acts  15  :  23,  31 ;  Col.  4  :  15). 

16.  How  terrible  the  relation  which  one 
sustains  to  God,  to  man,  and  to  himself, 
who  loves  not  Christ  (ver.  22;  1  John 
4  :  20). 

17.  How  important  and  fundamental  is 
the  grace  of  Christ ;  and  among  the  sub- 
jects of  grace  what  a  bond  is  Christian 
love  (ver.  23,  24 ;  15  :  10:  Eph.  3  :  17-19). 


PAUL'S  SECOND  EPISTLE  TO  THE  CORINTHIANS 


Salutation;  Divine  consolation  and 
deliverance. 

1  PAUL,  »  an  apostle  of  Jesus  Christ  by 
the  will  of  God,  and  ^  Timothy  our 
brother, « unto  the  church  of  God  which 
is  at  Corinth,  ^  with  all  the  sainis  which 

2  are  in  all  Aehaia :  ^  Grace  be  to  you  and 
peace  from  God  our  Father,  and  froin 
the  Lord  Jesus  Christ. 

3  *^ Blessed  be  God,  even  the  Father  of 
our  Lord  Jesus  Christ,  the  Father  of 


1  PAUL,  an  apostle  of  Jesus  Christ 
through  the  will  of  God,  and  Timothy 
our  brother,  to  the  church  of  God 
which  is  in  Corinth,  with  all  the  saints 

2  who  are  in  all  Aehaia :  Grace  to  you 
and  peace  from  God  our  Father  and 
the  Lord  Jesus  Christ. 

3  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  the  Father  of  mer- 


a  I  Cor.  1  :  1 ;  1  Tim.  1  :  1 ;  2  Tim.  1:1.  5  Acts  16  :  1.  c  1  Cor.  1:2.  d  Phil.  1:1;  Col.  1  :  2. 

e  Rom.  1:7;  Gal.  1:3;  Phil.  1:2;  1  Thess.  1:1;  Philem.  3.  /  Eph.  1  :  3  ;  1  Peter  1  :  3. 


Title.  Its  earliest  form  is  simply, 
Second  to  the  Corinthians,  designed 
merely  as  a  mark  of  designation.  The 
fuller  and  later  title  is  embraced  in 
the  first  verse  of  the  Epistle. 

CHAPTER  I. 

The  first  part  of  this  Epistle,  ex- 
tending to  the  end  of  chapter  seven, 
explains  why  Paul  went  to  Troas  in- 
stead of  coming  to  Corinth,  and  the 
principles  on  which  Paul  exercised  his 
ministry.  He  begins  the  Epistle  with 
a  salutation  (ver.  1, 2) ;  then  expres.ses 
his  gratitude  for  divine  consolations  in 
suiferings  (ver.  3,4) ^  whereby  he  was 
enabled  to  console  others  (ver.  5-7).  He 
refers  to  his  afflictions  in  Asia,  to  the 
mode  of  his  deliverance,  and  the  sym- 
pathy of  the  Corinthian  Church  (ver. 
0-14).  He  passes  to  the  reasons  of  de- 
laying his  visit  to  them,  and  going  to 
Troas  instead.  That  it  was  not  fickle- 
ness on  his  part  (ver.  15-22)  ;  but  in  or- 
der that  he  might  spare  them  and  help 

them  (ver.  28,24). 

1,2.  Salutation. 

1.  Paul,  an  apostle,  etc.  (see  on 
1  Cor.  1:1.)  As  joint-sender  of  the  letter 
he  writes  with  his  own  name  that  of 
Timothy  our  brother,  or  more  ex- 
actly, the  brother,  well  known  to  them, 
as  one  who  had  labored  with  Paul 
among  them  (Acts  is :  5),  and  who  ap- 
pears to  have  recently  returned  from 


the  journey  to  Corinth.     ( See  note  on  1  Cor. 

4  :  17  ;  16  :  10  ;  Acts  19  :  22.)  TimOthy,  per- 
haps acted  as  his  amanuensis.  With 
all  the  saints  which  are  in 
Aehaia,  in  Greece,  south  of  Mace- 
donia. Paul  addresses  the  church  at 
Corinth  in  particular ;  but  sends  salu- 
tations of  grace  and  peace  to  all  the 
saints  outside  in  the  province. 

2.  Grace  be  to  you  and  peace, 

(See  on  Rom.  1  :  7  ;  1  Cor.  1:3.)  This  bene- 
diction occurs  in  eleven  of  Paul's 
Epistles.  In  First  and  Second  Timothy 
it  is  "grace,  mercy,  and  peace." 
Christ  is  made  prominent  in  this  as 
well    as    in  the  first    Epistle,     (see  on 

1  Cor.  1:8.) 

3-7.  Gratitude  for  divine  con- 
solation AND  THE  POWER  TO  COM- 
FORT OTHERS. 

3.  Blessed,  or  praised,  be  God, 
even  the  Father  of  our  Lord,  etc., 
he  who  is  God,  and  at  the  same  time 
the  Father  of  our  Lord  Jesus  Christ 
(1  Cor.  15: 24).  It  is  not  "  God  of,"  but 
rather  the  "  Father  of  our  Lord,"  etc. 
Yet  this  relation  to  God,  especially  as 
to  Christ's  connection  with  our  hu- 
manity, is  elsewhere  expressed  (John 
20:  17;  Eph.  1:17).  Not  oiily  is  God  the 
Father  of  the  Lord  Jesus,  and  hence 
our  Father  in  a  like  sense,  we  being  in 
Christ,  who  is  our  elder  brother  (Rom. 
8:17),  but  he  also  is  the  Father  of 
mercies,  one  who  is  characterized  by 

327 


328 


II.  CORINTHIANS 


[Ch.  I. 


mercies,  and  the  God  of  all  comfort ; 
B  who  comforteth  us  in  all  our  tribula- 
tion, *>that  we  may  be  able  to  comfort 
them  which  are  in  any  trouble,  by  the 
comfort  wherewith  we  ourselves  are 
comforted  of  God.  For  as  'the  suffer- 
ings of  Christ  abound  in  us,  so  our 
consolation  also  aboundeth  by  Christ. 
And  whether  we  be  afflicted,  ^it  in  for 
your  consolation  and  salvation,  which 
is  effectual  in  the  enduring  of  the  same 
sufferings  which  we  also  suffer ;  or 
whether  we  be  comforted,  it  w  for  your 
con.solation  and  salvation.  And  our 
hope  of  you  is  stedfast,  knowing,  that 


cies,  and  the  God  of  all  consolation ; 
who  consoles  us  in  all  our  affliction, 
that  we  may  be  able  to  console  those 
who  are  in  any  affliction,  through  the 
consolation  wherewith  we  ourselves 
are  cf)nsoled  by  God.  Because,  as  the 
sufferings  of  Christ  a1x)und  toward  us, 
so  through  Christ  our  consolation  also 
aljounds.  But  whether  we  are  afflicted, 
it  is  for  your  consolation  and  salvation  ; 
or  whether  -wi;  are  consoled,  it  is  for 
your  consolation,  which  is  effective  in 
the  endurance  of  the  same  sufferings 
which  we  also  suffer.  And  our  hope  of 
you  is  steadfast,  knowing,  that  as  ye 


g  7  :  6 ;  Ps.  86  :  17  ;  Isa.  51  :  12  ;  John  14  :  16,  18,  26.  ft  Ver.  5,  6 ;  Ps.  34  :  2-6  :  66  :  16. 

i  4  :  10,  11 ;  1  Cor.  4  :  10  ;  Phil.  3  :  10 ;  Col.  1  :  24  ;  1  Peter  4  :  13.  k  Ver.  4  ;  4  :  15  ;  2  Tim.  2  :  10. 


mercies,  a  quality  of  his  very  nature, 
and  growing  out  of  this,  the  God  of 
all  comfort,  or  of  all  consolation. 
The  word  "  Father  "  as  applied  to  God 
suggests  the  relation  of  God  to  man  in 
the  exercise  of  mercy,  pity,  and  com- 
passion      (Ps.  103  :  13;    James  5  :  11 ).        His 

fatherly  compassion  succors  us,  and  all 
tlie  comfort  or  consolation  comes  from 
him,  as  "  the  God  of  all  comfort."  The 
word  translated  comfort,  or  its  verb, 
occurs  ten  times  in  this  and  the  next 
four  verses.  It  is  closely  allied  to 
Paraclete,  the  Comforter  or  the  Helper 
(John  14 :  16).  It  mcaus  cousolotion,  with 
the  idea  of  imparting  cheer  or  encour- 
agement to  those  in  afflictions. 

4.  It  is  worthy  of  notice  that  Paul 
mostly  uses  the  first  person  plural  in 
this  Epistle,  often  including  Timothy 
and  others,  according  to  the  context.  He 
frequently  uses  the  singular,  however, 
in  speaking  of  matters  which  he  would 
limit  to  himself  individually  (ver.  15 ; 
2:1, etc.).  Who  comforteth,  con- 
mfcfi  and  cheers,  us  in  all  our  tribu- 
lations, in  every  kind  of  affliction  or 
pressure  that  befalls  us.  ( Comp.  1  Cor.  7 :  28. ) 
The  consolation  was  continued  and 
constant.  That  we  may  be  able  to 
comfort,  or  console  and  cheer,  thein 
which,  that,  are  in  any  trouble, 
affliction  (the  same  word  as  in  the  pre- 
ceding clause),  by,  or  tli rough,  the 
comfort,  or  consolation,  wherewith 
we  ourselves  are  comforted,  con- 
soled and  cheered,  of,  bj/,  God.  Ex- 
perience enabled  liim  to  comfort  and 
encourage  others.  Affliction  was  de- 
signed for  his  good  and  the  good  of 
others.  For  this  reason  Paul  was  will- 
ing to  endure  it,  and  praise  God  in  con- 
nection with  it  (1  Cr.  10  :  24). 


5.  Paul  gives  the  reason  and  expla- 
nation of  what  he  had  said  in  the  pre- 
ceding verse.  For  as  the  sufferings 
of  Christ  abound  in,  rather,  toward, 
us,  or  orerfloics  unto  us,  so  our 
consolation  also  aboundeth  by, 
or  through,  Christ.  On  account  of 
our  connection  with  Christ  we  become 
partakers  in  his  sufferings,  arising  from 

opposition  to  him  (1  :  10  ;  Matt.  10  :  25;  Johu 
15  :  20  ;  Col.  1  :  24 ;  Gal.  6  :  17  ;   Phil.  3  :  10) .      The 

consolation  comes  through  Christ,  and 
overflows,    as    it    were,    pa.ssing    over 

abundantly    to    you     (Rom.  5:3-5;    8  :  u). 

Paul  regarded  himself  as  one  with 
Christ,  and  through  him,  one  with  his 
brethren. 

6.  AVhile  there  is  no  difference  in 
the  sense  of  this  verse,  there  is  consid- 
erable difference  in  the  order  of  the 
words  in  various  manuscripts.  The 
most  approved  text  reads :  And  whether 
we  are  affl icted ,  it  is  for  your  consolation 
and  salvation;  or  whether  we  are  con- 
soled, it  is  for  your  consolation,  tchich 
is  effectual  in  the  endurance  of  the  same 
sufferings  which  ice  also  suffer.  Thus 
according  to  the  principle  presented 
in  ver.  4,  5,  both  affliction  and  con- 
solation are  jiroductive  of  consolation 
and  salvation  in  others  (4:i5;  2  Tim.  2 : 
8-12).  Which  is  effectual,  or  which 
icorks  and  is  effective  in  steadfast  endur- 
ance. The  consolation  enables  them  to 
endureandbe  steadfast  in  the  faith  (Hei.. 
10:25,26).  The  Sufferings  and  tlie  con- 
solation were  both  of  the  same  kind  in 
Paul  and  in  them,  though  in  tlieir  ]>er- 
sonal  experiences  they  would  vary  and 
differ  in  degree;  and  all  were  connected 
with  Christ. 

7.  And  our  hope  of  you  is 
steadfast    for  your  consolation   and 


Ch.  I.] 


II.  CORINTHIANS 


329 


1  as  ye  are  partakers  of  the  sufferings, 
so  shall  ye  he  also  of  the  consolation. 

8  For  we  would  not,  brethren,  have 
you  ignorant  of  ^o\xv  trouble  which 
came  to  us  in  Asia,  that  we  were 
pressed  out  of  measure,  above  strength, 
insomuch  that  we  despaired  even  of 

9  life :  but  we  had  the  sentence  of  death 
in  ourselves,  that  we  should  °  not  trust 
in  ourselves,  » but  in  God  which  raiseth 

10  the  dead :  p  who  delivered  us  from  so 
great  a  death,  and  doth  deliver :  in 
whom  we  trust  that  he  will  yet  deliver 


are  partakers  of  the  sufferings,  so  are 
ye  of  the  consolation  also. 

8  For  we  do  not  wish  you  to  be  igno- 
rant, brethren,  of  our  affliction  which 
befell  us  in  Asia,  that  we  were  exceed- 
ingly weighed  down  beyond  our  power, 

9  so  that  we  despaired  even  of  life.  Yea, 
we  ourselves  had  in  ourselves  the 
sentence  of  death,  that  we  should  not 
trust  in  ourselves,  but   in   God  who 

10  raises  the  dead  ;  who  delivered  us  from 
so  great  a  death,  and  will  deliver ;  in 
whom  is  our  hope  that  he  will  still  de- 


l  Rom.  8  :  17,  18  ;  2  Tim.  2  :  12  ;  1  Peter  5  :  10.         m  Acts  19  :  23,  32-35  ;  1  Cor.  15  :  32.        n  Jer.  17  :  5,  7. 
0  4  :  13,  14.  p  1  Sam.  7  :  12  ;  17  :  37  ;  2  Tim.  4  :  17,  18  ;  2  Peter  2  :  9. 


salvation  ;  knowing  that  as  ye  are 
partakers  of  the  suflferings  for 
Christ,  so  shall  ye  be,  rather,  so  are 
ye  also,  sharers  of  the  consolation 

through  Christ.  It  is  a  present  posses- 
sion, and  an  encouragement  and  prom- 
ise   of    a    glorious    future    (4:17;  Rom.  S  : 

14,23).  By  virtue  of  his  union  with 
Christ,  Paul  was  both  afflicted  and  con- 
soled; and  his  Corinthian  brethren 
were  joint-partakers  of  his  joys  and 
his  sorrows.  Notice  how  he  identifies 
himself  witli  them. 

8-14.  Paul's  affliction  in  Asia, 
his  deliverance,  and  the  de- 
served sympathy  op  the  corin- 
thian church. 

8.  For,  connects  the  following  inci- 
dent with  the  preceding  verses,  and 
gives  a  reason  for  what  he  had  said 
about  their  mutual  dependence  and 
sympathy.  We  would  not  have 
you  ignorant,  a  favorite  expression 

of    Paul's.      (See  on  1  Cor.  10:  1.)       Of    OUr 

trouble,  rather,  our  affliction  (the 
same  word  as  that  used  twice  in  ver. 
4),  which  came  to  us  in  Asia,  in 

the  Roman  province  of  Asia,  (see  on  i  cor. 
16 :  19. )  The  plural  here  appears  to  in- 
clude Timothy,  who  shared  the  afflic- 
tion with  him  to  a  certain  extent. 
What  this  affliction  was  is  uncertain. 
It  was  not  probably  the  tumult  at  Eph- 
esus  (Acts  19: 28-31),  for  Paul  seems  to 
have  been  kept  out  of  danger.  ( Comp.  note 
on  Rom.  16 :  4.)  Yet  it  is  possible  that,  not- 
withstanding his  Roman  citizenship, 
the  people  in  excited  frenzy  might 
have  compelled  him  to  fight  with  Avild 
beasts  for  his  life.  (Comp.  i  Cor.  15  :  32.) 
The  affliction  seems  to  have  been  re- 
cent and  known  somewhat  to  the  Cor- 
inthians, and  probably  occurred  since 
writing    his    First    Epistle.    It  seems 


better,  however,  to  regard  this  afflic- 
tion as  some  severe  and  deadly  sick- 
ness, perhaps  some  epidemic  that  pros- 
trated both  Paul  and  Timothy.  This 
agrees  with  their  being  pressed  out 
of  measure,  above  strength,  or 
being  exceedingly  weighed  down  be- 
yond our  strength,  so  that  we  de- 
spaired even  of  life.  This  agrees 
also  with  their  feelings  that  they  were 
going  to  die  (next  verse).  This  too, 
may  have  caused  Paul  to  delay  still 
longer  at  Ephesus,  even  beyond  Pente- 
cost (1  Cor.  16  :  8),  bcforc  goiiig  to  Corintli. 
(See  discussion  in  Clark's  "Har- 
monic Arrangement  of  the  Acts,"  p. 
227.) 

9.  But,  rather.  Yea,  we  had  the 
sentence,  or  response,  of  death  in 
ourselves,  in  our  own  consciousness. 
The  word  translated  sentence,  means 
an  answer  which  a  judge,  for  example, 
might  give.  To  the  question.  What 
would  be  the  result  of  this  affliction? 
the  answer  in  our  own  convictions  was 
Death,  There  was  an  inward  persua- 
sion or  conviction  to  this  etiect.  The 
design  of  God  in  this  was,  that  we 
should  not  trust  in  ourselves,  but 
in  God  Avhich  (icho)  raiseth  the 
dead ;  who  possessed  this  almighty 
power,  which,  if  not  then  exercised  in 
our  behalf,  would  be  in  a  future  resur- 
rection. 

10.  Who  delivered  us  07tt  of  so 
great  a  death,  from  so  great  expos- 
ure and  danger  of  death ;  well  expres- 
sive of  some  apparently  deadly  dis- 
ease. And  doth  deliver.  The  com- 
mon reading,  that  God  did,  does,  and 
7vill  deliver,  is  favored  by  internal  evi- 
dence. But  the  highest  critical  author- 
ities adopt  from  external  evidence  the 
reading  atid  will  deliver;  in  whom  is 


330 


II.  CORINTHIANS 


[Ch.  I. 


11  MS;  ye  also  i  helping  together  by  prayer 
for  us,  that '  for  the  gift  bestowed  upon 
us  by  the  means  of  many  persons 
thanks  may  be  given  by  many  on  our 
behalf. 

Reasons  for  PauVs  delay  of  his 
intended  visit. 

12  For  our  rejoicing  is  this,  Hhe  testi- 
mony of  our  conscience,  that  in  sim- 
plicity and  t godly  sincerity,  "not  with 
fleshly  wisdom,  but  by  the  grace  of 
God,  we  have  had  our  conversation  in 
the  world,  and  more  abundantly  to  you- 

13  ward.  For  we  write  none  other  things 
unto  you,  ^  than  what  ye  read  or  ac- 
knowledge ;  and  I  trust  ye  shall  ac- 

14  knowledge  even  to  the  end  ;  as  also  ye 
have  acknowledged  us  in  part,  ythat 


11  liver ;  ye  also  helping  together  on  our 
behalf  by  your  supplication,  that  for 
the  mercy  bestowed  on  us  through 
many  persons,  thanks  may  be  given 

12  through  many  on  our  behalf.  For  ovu- 
glorying  is  this,  the  testimony  of  our 
conscience,  that  in  holiness  arid  godly 
sincerity,  not  in  fleshly  wisdom,  but  in 
the  grace  of  God,  did  we  conduct  our- 
selves in  the  Avorld,  and  more  abun- 

13  dantly  tow-ard  you.  For  we  write  no 
other  things  to  you,  than  what  ye  read 
or  even  acknowledge,  and  I  trust  ye 

14  will  acknowledge  even  to  the  end ;  as 
also  ye  did  acknowledge  us  in  part, 


5  See  refs.  Rom.  15  :  30 ;  Phil.  1  :  19  ;  Philem.  22.  »•  4  :  15 ;  9  :  11,  12. 

«2:17;4:2.  it  1  Cor.  2  :  4,  5,  13.  x5:ll. 


s  See  refs.  Acts  23  :  1 ;  Rom.  9  :  1. 
2/  5  :  12  ;  Phil.  1  :  26. 


onr  hope  that  he  loill  still  deliver. 
Paul  first  expresses  his  belief  tliat  God 
will  deliver  in  the  future  as  in  the  past. 
Then  he  emphatically  repeats  this  be- 
lief, presenting  God  as  the  ground  of 
his  confidence,  upon  whom  he  has  set 
and  fixed  his  hope,  that  he  would  still 
continue  to  exercise  mighty,  life-saving 
power.  He  looked  upon  himself  as 
one  raised,  as  it  were,  from  the  dead. 

(Comp.  Acts  14  :  19,  20.) 

11.  Paul  recognizes  also  the  help 
they  had  received  from  the  prayers  of 
his  Corinthian  brethren :  Ye  also 
helping  together  by  prayer  on 
our  behalf ;  by  individual  and  united 
prayer  (p'liii.  i  •  i9;  Rom.  is  :  30, 31).  That 
for  the  gift,  the  divine  favor,  the 
mercy,  bestowed  upon  us  by  the 
means  of  many  persons,  thanks 
may  be  given  by  many  persons, 
literally,  countenances,  a  vivid  repre- 
sentation of  the  multitude  of  upturned 
faces  to  God  in  thanksgiving.  First 
prayer,  tlien  thanks,  by  the  Corinthians 
on  our  behalf.  \Ve  have  here  a 
striking  illustration  of  the  mutual  in- 
terest, feeling,  and  sympathy  between 
Paul  and  his  converts.  Between  them 
was  a  unity  of  soul  and  lieart. 

12.  Paul  expresses  his  joy  and  exul- 
tation that  this  syini)atliy  and  interest 
were  fitting  and  deserved.  For  our 
rojoicins:,  Ix'ttcr,  our  cause  of  glory- 
ing is  this,  which  is  the  testimony 
of  our  conscience,  that  in  sim- 
plicity, rather,  according  to  the  best 
text,  in  holiness;  and  godly  sincer- 
ity, or  sincerity  of  God  (i  Cor.  5:8),  pro- 


ceeding from  and  implanted  by  the 
Holy  Spirit;  not  with,  better,  in, 
fleshly  Avisdom,  not  in  the  wisdom 
of  worldly  prudence  and  of  unrenewed 
men,  but  by  the  grace  of  God. 
Not  relying  on  carnal  wisdom,  but 
upon  the  favor  of  God,  Ave  have  had 
our  conversation,  rather,  our  con- 
duct, in  the  Avorld.  The  word  con- 
versation is  used  in  its  old  sense  of  o^'cZf- 
nai'y  conduct.  The  meaning  is,  tee  con- 
ducted ourselves  in  the  world,  among 
tlie  heathen,  and  more  abundantly 
toward  you,  as  Christians,  giving  spe- 
cial proofs  to  you  of  our  holiness  and 
godly  sincerity,  in  laboring  so  long  and 
faithfully,  and  maintaining  ourselves 
with  the  work  of  our  own  hands  (n :  "-lo). 
And  so  they  should  give  him  their 
prayers  (ver.  ii). 

13.  Paul  confirms  the  preceding  as- 
sertion, and  declares  the  honesty  and 
(•;!iidor  of  liis  writings.  For  Ave 
Avritc  none  other  thing  to  you 
than  Avhat  you  read  {knowhy  read- 
ing) in  our  Epistle.s — we  disguise  notli- 
ing,  we  mean  exactly  what  we  have  writ- 
ten ;  or,  what  ye  acknoAvIedge  l)y 
your  observation  of  our  conduct,  and  l)y 
your  acquaintance  and  experience  with 
us;  and  I  trust  ye  will  acknoAvl- 
edge  even  to  the  end.  The  verb 
translated  acknoicledge  means  to  know 
thoroughly,  and  hence  to  recognize  a 
thing  as  it  really  is. 

14.  As  also  ye  <//r/acknoAvledge 
us  in  part,  comparing  the  future 
witli  the  past.  Only  a  part  of  the 
church  fully  recognized  his  true  char- 


Ch.  I.] 


II.  CORINTHIANS 


we  are  your  rejoicing,  even  as  *  ye  also 
are  ours,  in  the  day  of  the  Lord  Jesus. 

15  And  in  this  eonti'dence  *  I  was  minded 
to  come  unto  you  before,  tliat  ye  might 

16  have  b  a  second  benefit ;  and  to  pass  by 
you  into  Macedonia,  and  <=  to  come 
again  out  of  Macedonia  unto  you,  and 
of  you  to  be  brought  on  my  way  toward 
Judsea. 

17  When  I  therefore  was  thus  minded, 
did  I  use  lightness?  Or  the  things 
that  I  purpose,  do  I  purpose  "^  according 
to  the  flesh,  that  with  me  ^  there  should 

18  be  yea  yea,  and  nay  nay  ?    But  as  God 


that  we  are  your  glorying,  even  as  ye 
also  are  ours  in  the  day  of  our  Lord 
Jesus. 

15  And  in  this  confidence  I  intended  to 
come  to  you  before,  that  ye  might  have 

16  a  second  benefit ;  and  through  you  to 
go  into  Macedonia,  and  from  Mace- 
donia to  come  again  to  you,  and  by 
you  to  be  helped  forward  on  my  way 

17  to  Judrea.  When  therefore  I  intended 
this,  did  I  show  fickleness?  Or  the 
things  that  I  purpose,  do  I  purpose 
according  to  the  flesh,  that  with  me 
there  should  be  the  yea,  yea,  and  the 


z  Phil.  2  :  16 ;  4  :  1 ;  1  Thess.  2  :  19,  20. 
c  1  Cor.  16  :  5,  6. 


a  1  Cor.  4  :  19. 
d  10  :  2. 


6  Rom.  1  :  11 ;  15  :  29 ;  Phil.  1  :  25,  26. 
e  Matt.  5  :  37. 


acter.  But  he  hoped  that  they  all 
would  generally  recognize  and  ac- 
knowledge, that  we  are  your  re- 
joicing, the  object  of  your  glorying 
(9:3)  even  as  ye  also  are  ours, 
the  future  is  present,  as  it  were,  in 
Paul's  eye  of  faith,  in  the  day  of 
Jesus  Christ,  at  his  second  coming, 
when  teachers  and  churches  shall  stand 
before  him  in  their  true  relations  and 
character  (i  cor.  3:i3,  uotc).  They  were 
and  should  be  each  other's  boasts. 
Their  interests  were  mutual,  and  their 
sympathy  with  one  another  complete. 
At  the  very  beginning  of  his  Epistle  he 
would  have  tliem  recognize  this,  and 
he  thus  affectionately  expresses  him- 
self before  he  proceeds  to  vindicate 
himself. 

15-24.  Why  he  had  delayed 
VISITING  THE  CORINTHIANS.  He  vin- 
dicates himself  against  any  fickleness 
on  his  part,  which  some  of  his  opposers 
were  disposed  to  charge  against  liim. 

15.  And  in  this  confidence — in 
the  conviction  that  his  Corintliian  con- 
verts had  this  mutual  oneness  of  feel- 
ings with  him  (ver.  12-14)  Paul  had  de- 
termined to  visit  them  before  going  to 
Macedonia,  in  order  that  they  might 
have  a  second  benefit,  a  second 
favor  of  his  presence  with  its  accom- 
panying blessings,  by  visiting  them 
again  on  his  return  from  Macedonia. 
It  was  because  all  his  converts  did  not 
recognize  this  mutual  relation  and  feel- 
ing that  he  wrote  his  First  Epistle, 
(3:4)  waiting  to  see  its  effect,  and  so 
delayed  to  come  at  once  to  them  (ver.  23). 

16.  How  they  might  have  enjoyed 
this  second  benefit  of  his  presence  is 
here  told.  He  had  planned  to  give 
them  a  first  favor  by  coming  to  them  di- 


rectly from  Ephesus  over  the  ^Egean  Sea 
to  Corinth,  remaining  a  short  time,  and 
so  by,  or  throiighyoit,  to  pass  by  land 
into  Macedonia,  and  to  come 
again  out  of  3Iacedonia  unto  you, 
thus  giving  a  second  benefit  or  favor, 
when  he  might  tarry  longer.  He  may 
have  announced  this  plan  in  his  lost 
Epistle  (1  Cor.  5:9);  aud  pcrhaps  upou 
changing  his  plan,  or  contemplating 
such  a  change,  he  sc  nt  to  them  Timothy 

(1  Cor.  4  :  17  ;  Acts  19  :  22)   bcforC  Writing   his 

first  Epistle.  But  after  writing  it,  and 
finding  that  the  condition  of  things  at 
Corinth  demanded  urgent  attention,  he 
sent  to  them  Titus  (8 :  i6;  12 :  n,  is).  It 
would  seem  that  the  Corinthians  had 
learned  of  this  change  of  plan  at  that 
time.  And,  by,  you  to  be  brought, 
or  helped  forward,  with  kind  atten- 
tions and  an  e.scort  (see  1  cor.  le  -.  6,  note) 
on  my  way  toward  Judea.  This 
was  the  very  opposite  of  the  route  he 
actually  took.  He  went  through 
^Macedonia  to  Corinth,  and  then  re- 
turned through  Macedonia  on  his  way 

to  Judea  (Acts  20  :  1-3). 

17.  When  I  therefore  Avas  thus 
minded,  when  I  purposed  this,  did  I 
use  lightness?  did  I  show  the  light- 
headedness and  fickleness  with  which  I 
am  charged?  Or  the  things  that  I 
purpose,  do  I  purpose,  is  it  my 
habit  to  purpose,  according  to  the 
fiesh,  like  a  worldly  and  unrenewed 
man  to  be  actuated  by  worldly  motives 
and  subject  to  caprice.  Has  such  been 
my  habit  in  order  that  there  should 
be  the  yea  yea,  and  the  nay  nay, 
now  a  solemn  affirmation  and  then  an 
emphatic  denial,  forming  my  plans  in 
such  a  manner  as  to  carry  them  out  or 
not,  according  to  the  dictates  of  pleasure 


332 


II.  CORINTHIANS 


[Ch.  I. 


is  true,  our  word  toward  you  was  not 
VJ  yea  and  nay.  For  ^the  Son  of  God, 
Jesus  Christ,  who  was  preached  among 
you  by  us,  ere?i.  by  me  and  e  Silvanus 
and  Timotheus,  '■  was  not  yea  and  nay  ; 

20  but  in  him  was   yea.     'For  all   the 

Eromises  of  God  in  "him  are  yea,  and  in 
im  Amen,  unto  the  glory  of  God  by 

21  us.    Now    he   ''  which   stablisheth    us 
with  you  in  Christ,  and  '  hath  anointed 


18  nay,  nay  ?   As  God  is  faithful,  our  word 

19  to  you  is  not  yea  and  nay.  For  the  Son 
of  God,  Jesus  Christ,  who  was  preached 
among  you  through  us,  through  me 
and   Silvanus  and  Timothy,  was  not 

20  yea  and  nay,  but  is  yea  in  him.  For 
however  many  are  the  promises  of 
God,  in  him  is  the  yea  ;  wherefore  also 
through  him  is  the  Amen,  to  the  glory 

21  of  God  through  us.  Now  he  who 
confirms  us  with  you  in  Christ,  and 


/  See  refs.  Luke  1  :  35.  g  Acts  18  :  5,  Silas.  h  Exod.  3  :  14 ;  Heb.  13:8;  Bev.  3  :  14. 

I  Rom.  11  :  29 ;  15  :  8,  9.  k  Rom.  16  :  25.  U  Johu  2  :  20,  27. 


or  profit?  The  repetition  of  yea  and 
nay  expresses  emphasis.  Instead  of 
such  duplicity  and  fickleness  it  is  im- 
plied that  he  had  adhered  to  his  pur- 
pose throughout  of  coming  to  them, 
according  to  the  will  of  God  and  the 
promptings  of   the  Spirit    (i  Cor.  4:i9; 

16:  7). 

18,  A  solemn  assertion  of  his  sincere 
and  honest  consistency.  But  as  God 
is  true,  rather,  faithful.  A  solemn 
appeal  to  God,  as  if  he  had  said,  God 
is  my  faithful  witness  and  judge,  our 
word,  whether  by  preaching,  conver- 
sation, or  letter,  toward,  or  to,  you, 
was  not,  rather,  according  to  the  best 
text,  is  not,  yea  and  nay,  double- 
tongued  and  Avavering.  God  knows 
that  my  teachings  among  you  have 
never  been  characterized  by  any  capri- 
cious changeableness,  or  carnal  self- 
seeking.  His  conduct  and  teaching 
were  so  closely  connected  that  the  vin- 
dication of  the  latter  was  the  vindica- 
tion of  the  former. 

19.  His  preaching,  the  Son  of 
God,  Jesus  Christ,  his  great  theme, 
was  an  argument  against  any  fickle- 
ness on  his  part.  Both  his  manner  of 
preaching  and  the  truth  he  uttered  Avere 
opposed  to  vacillation.  This  verse  is 
confirmatory  of  the  preceding.  The 
us  here  were  Paul,  Silvanus,  of  which 
Silas  was  an  abbreviation,  and  Tim- 
othy, Silas  first  appears  at  the  coun- 
cil at  Jerusalem,  whence  he  goes  as  a 
delegate  with  Paul  and  Barnabas  on 
their  return  to  Antioch.  He  is  after- 
ward chosen  by  Paul  to  take  the  place 
of  ^lark  on  his  second  missionary 
journey  (Acts  15 :  22. 25, 27, 32, 40).  He  was 
with  Paul  at  Philippi  (.\cts  le :  19),  at 
Thessalonica  (.vct.si7:4),  at  Berea  (Acts 
IT :  10),  and  at  Corinth  (Acts  is  :  5).  Both 
in  tlie  la.st  passage  (Acts  is  :  5)  and  here 
Silas    is    mentioned    incidentally  and 


similarly.  This  undesigned  agreement 
in  such  minute  matters  by  the  two 
authors,  writing  at  difierent  times  and 
places,  confirms  the  truthfulness  of 
both  writers.  Silas  and  Timothy  were 
Pauline  preachers.  Their  preaching 
was  not  yea  and  nay,  dubious  aiid 
contradictory  ;  but  in  him,  in  Christ, 
it  W' as  yea,  rather,  is  yea,  is  positive, 

unchangeable   truth    (James  1  :  17  ;   Num.  23  : 

19;  Heb.  13:8).  With  such  a  mcssagc 
their  conduct  must  have  been  consist- 
ent, honest,  and  true. 

20.  For,  to  substantiate  what  I  have 
just  said,  all  the  promises,  rather, 
hotvever  many  are  the  promises  of  God, 
in  him  is  the  yea,  the  positive,  aflirm- 
ative  utterance  and  certain  fulfillment. 
And  in  him  the  Amen,  ratified  in 
Christ.  God's  promises  llnd  their  ex- 
pression in  Christ,  and  are  assured  to 
us  in  and  through  Christ  (Rev.  3:i4). 
But  according  to  the  most  approved 
text,  the  latter  clause  should  read, 
Wherefore  also  through  him  isthe  Amen, 
referring  to  the  responsive  Amen  in 
their  assemblies  (1  Cor.  14 :  le,  note),  ex- 
pressing acceptance  of  and  full  assur- 
ance in  the  promises  as  true  through 
Christ,  unto  the  glory  of  God  by, 
rather,  through,  us.  It  is  through  the 
preaching  of  the  gospel  that  men  are 
brought  to  an  assured  faith  in  God's 
promises  (Kom.  10  :  14),  and  thus  to  glorify 
him. 

21.  This  fixed  assurance  he  traces 
back  to  God.  Now  he  which,  icho, 
st?ih\\sheih,  confirms,  us  with  you, 
firm  and  steadfast,  in  Christ  (neb.  a  :  19) 
and  hath  anointed  us,  by  his  Spirit, 
is  God.  Notice  how  Paul  improves 
every  occasion  for  expressing  his  com- 
mon interest  and  complete  union  with 
the  Corinthians,  you  with  iis.  And 
al.'^o  liow  he  regards  them  all  as  closely 
united  to  and  identified  in  Christ.     We 


Ch.  I.] 


II.  CORINTHIANS 


333 


22  us,  is  God ;  who  ■"  hath  also  sealed  us, 
and  °  given  the  earnest  of  the  Spirit  in 
our  hearts. 

23  Moreover  "  I  call  God  for  a  record 
upon  my  soul,  Pthat  to  spare  you  I 

24  came  not  as  yet  unto  Corinth.  Not  for 
1  that  we  have  dominion  over  your 
faith,  r  but  are  helpers  of  your  joy  :  for 
8  by  faith  ye  stand. 


22  anointed  us,  is  God ;  he  who  also 
sealed  us,  and  gave  the  earnest  of  the 
Spirit  in  our  hearts. 

23  But  I  invoke  God  for  a  witness  upon 
my  soul,  that  to  spare  you  J  came  not 

2-4  yet  to  Corinth.  Not  that  we  lord  it 
over  your  faith,  but  are  helpers  of  your 
joy  ;  for  in  faith  ye  stand  fast. 


m  Ezek.  9:4;  Eph.  1  :  13  ;  4  :  30 ;  2  Tim.  2  :  19 ;  Rev.  2  :  17.  n  5  :  5 ;  Rom.  8  :  16,  23  ;  Eph.  1  :  14. 

0  Job  16  :  19  ;  Rom.  1:9;  Phil.  1  :  8 ;  1  Thess.  2:5.        p  10  :  2,  6-11 ;  13  :  2,  10 ;  1  Cor.  4  :  21. 

5  4:5;  Matt.  23  :  8-10 ;  2  Tim.  2  :  24-26  ;  1  Peter  5:3.        r  Rom.  1:12:  Phil.  1  :  25,  26. 

s  Rom.  11  :  20 ;  1  Peter  5  :  8,  9. 


are  established  in  the  Anointed  loho  hath 
anointed  us,  giving  us  the  unction  of 
the  Spirit,  the  privilege  of  all  believers 
(ijohn2:2o),  that  they  should  be  "a 
chosen  generation,  a  royal  priesthood, 
a  holy  nation,  a  people  for  a  posses- 
sion" (i  Peter  2: 9).  Compare  the  an- 
ointing of  Christ  by  the  Holy  Spirit  at 

his    baptism     (Acts4  :  27:  lO:   SS;    Luke  3:  22: 

*:i.  18).  So  also  kings,  priests,  and 
prophets  were  anointed  under  the  old 

dispensation  (  Lev.  8  :  12  ;  1  Sam.  16  :  15  ;  1  Kings 
19  :  16). 

22.  Who  hath  also  sealed  us, 

more  exactly.  Who  also  sealed  us  and 
gave  us  the  earnest  of  the  Spirit  in  our 
hearts.  The  sealing  is  derived  from  the 
practice  of  signing  and  attesting  legal 

documents  (comp.  note  on  1  Cor.  9  :  2)  tO  prOVe  j 

them  genuine  and  maintain  them  in- 
violate. So  they  had  been  attested  by  j 
the  Holy  Spirit  as  genuine  believers,  i 
and  as  belonging  to  God  (2  Tim.  2:19).  j 
The  word  translated  earnest  is  found  | 
only  here,  in  5  :  5,  and  Eph.  1  :  14,  in  the 
New  Testament,  which  word  passed 
from  the  Phoenician  into  the  Greek,  and 
was  applied  to  money  deposited  as  part 
payment  and  a  pledge  of  the  future  full 
payment.  The  term  is  a  strong  one, 
indicating  the  indwelling  Spirit  in  our 
hearts  as  an  installment  and  pledge  of 
what  is  to  come  in  the  state  of  future 
blessedness  (Eph.  i:i4).  Thus  the  be- 
liever is  anointed  or  consecrated,  sealed 
or  marked  as  God's  own,  and  given  the 
earnest,  the  pledge  and  foretaste,  by  the 
Spirit.  On  the  human  side  the  anoint- 
ing was  the  reception  of  the  Holy  Spirit, 
the  Comforter,  by  faith  ;  and  the  con- 
scious possession  of  the  Spirit  became 
the  earnest,  the  foretaste  and  pledge, 
giving  assurance;  and  on  the  divine 
side  was  the  sealing,  the  attesting  of 
the  believers  by  the  Spirit,  as  God's 
Own,    "a  peculiar   people,   zealous  of 


good  works"  (Titus2:i4).  This  the 
apostle,  his  assistants,  and  Corinthian 
believers  had  enjoyed,  after  they  had 
believed  (Eph.  i:  13).  And  as  an  appli- 
cation to  the  subject  in  hand,  he  would 
.say  that  one  who  enjoyed,  held,  and 
taught  such  doctrines  could  not  be 
fickle  or  carnal  (ver.  17)  in  conduct  and 
method. 
j  23.  Having  vindicated  himself 
against  the  charge  of  fickleness,  Paul 
now  states  the  reason  why  he  had  de- 
layed visiting  Corinth.  Moreover, 
etc.,  rather.  But  I,  for  my  part,  what- 
ever my  opponents  may  say,  call  God 
to  ivitness  upon  my  soul,  appealing  to 
God  as  a  witness  to  his  sincerity.  Some 
take  the  expression  to  mean  against 
my  soul,  which  would  require  the  ad- 
dition, "if  I  speak  not  the  truth,"  It 
rather  means,  that  he  calls  God  to  wit- 
ness upon  what  was  the  dearest  to  him, 
his  very  life,  his  soul,  that  he  speaks 
the  truth  (Rom.  1 : 9:  9  : 1).  Tliis  solcmu 
oath  of  the  apostle  was  justified,  be- 
cause his  word  and  conduct  had  been 
called  in  question  at  Corinth,  and  were 
connected  with  the  honor  of  Christ  and 
the  cause  of  God.  That  to  spare 
you  I  came  not  as  yet  to  Corinth. 
lie  would  spare  them  from  any  sharp- 
ness or  severity  which  he  might  feel 
compelled  to  use.  He  hoped  that  his 
First  Epistle  would  produce  a  good  ef- 
fect, so  that  he  might  bring  them  loving 
service  in  the  spirit  of  meekness  (1  Cor. 

4  :  21). 

24.  Not  that  we  have   domin- 
ion, or  ive  lord  it,  over  your  faith. 

Fearing  that  a  misconstruction  might 
be  put  upon  his  words,  Paul  disclaims 
lordship  over  their  faith  in  Christ  and 
in  the  truth.  So  far  from  that,  we  are 
helpers  of  your  joy.  Whatever  he 
does,  he  acts  as  a  co-operating  friend, 
not  for  producing  grief,  but  rather  for 


334 


II.  CORINTHIANS 


[Ch.  II. 


increasing  their  nltiinati'.joy.  For  by, 
ratlier,  in,  faith  ye  stand  lirm  («"'"• 
11:20).  They  exercised  faith  in  Christ, 
each  one  for  himself  independently, 
and  in  that  believing  condition  they 
stood  steadfast  amid  all  dangers ;  and 
this  indeed  was  a  source  of  joy.  It  was 
not  their  faith,  but  their  conduct,  that 
caused  the  apostle's  anxiety  and 
brought  forth  his  rebuke.  But  even  in 
this  he  was  a  helper  of  their  joy  which 
their  disorders  had  marred. 

Practical  Remarks. 

1.  We  should  seek  the  happy  conscious- 
ness of  being  In  Christ's  work,  and  of  do- 
ing it  according  to  God's  will  (ver.  1 ; 
2  Tim.  1  :  12). 

2.  A  church  is  a  company  of  saints 
called  out  from  the  world,  in  fellowship 
with  Christ  and  his  people  (ver.  2 ;  Acts 
20:28). 

3.  God  is  our  only  and  real  source  of 
mercy  and  consolation  (ver.  3 ;  John  3  : 
16;  James  1  :  17). 

4.  Our  afllictious  and  consolations  en- 
able us  to  comfort  and  instruct  others 
(ver.  4;  Col.  1  :  24). 

5.  Through  self-sacrifice  and  suffering 
the  Christian  lives  over,  as  it  were,  the 
life  of  Christ  for  the  good  of  others  (ver. 
5,  6;  4  :  10-12). 

6.  Our  connection  with  Christ's  suffer- 
ings connects  ils  with  the  sufferings  of 
others  in  sympathy  and  for  doing  them 
good  (ver.  5 ;  1  Peter  4  :  13). 

7.  It  is  our  duty  to  use  the  experiences 
God  has  given  us  for  the  salvation  and 
comfort  of  our  fellow-men  (ver.  6;  Rom. 
5  :  3-5). 

8.  Sanctified  sufferings  give  hope  of  fu- 
ture blessings  and  final  salvation  (ver.  7; 
Rom.  8  :  17,  18). 

9.  It  is  well  at  times  to  look  death  in 
the  face,  in  order  to  be  faithful  to  our- 
selves and  to  others  (ver.  8,  9 ;  1  Cor.  7  : 
29-31). 

10.  A  view  of  our  mortality  should  com- 
pel our  trust  in  God  for  all  the  blessings 
of  life  and  salvation  (ver.  9,  10). 

11.  We  should  regard  God  as  the  source 
of  deliverance  from  every  trial  with  ex- 
pectation and  thanksgiving  (ver.  10,  11). 

12.  The  pastor  should  have  the  prayers 
of  his  people,  who  can  thus  help  him  as 
in  no  other  way  (ver.  11 ;  1  Thess.  5  :  2.5). 


13.  Seeking  the  Divine  favor,  our  con- 
duct should  be  honest,  straightforward, 
and  according  to  the  dictates  of  an  en- 
lightened conscience  (ver.  12;  Acts  23:  1; 
24  :  16). 

11.  Honest  words  will  find  a  response  in 
the  hearts  of  others  (ver.  13  ;  John  1  :  47). 

15.  There  should  be  mutual  confidence, 
mutual  love,  and  mutual  joy  between 
pastor  and  people  (ver.  11 ;  Phil.  4  :  1). 

16.  How  many  things  may  modify  or 
change  our  best-laid  plans  (ver.  15;  Acts 
16  :  6-8). 

17.  "The  purer  a  man's  intentions  are, 
the  more  unsuspicious  will  he  be,  and  the 
more  free  will  he  be  to  adjust  his  course 
to  new  circumstances." — Rieger.  ("Ver. 
15-17.) 

18.  Of  all  men,  a  Christian  should  be  a 
man  of  truth  (ver.  18). 

19.  There  are  no  contradictions  or  false- 
hoods in  Christ  and  his  word  (ver.  19 ; 
John  14  :  6 ;  18  :  37 ;  Rev.  3:7). 

20.  The  promises  of  God  are  for  God's 
glory  in  and  through  Christ,  and  are  cer- 
tain of  fulfillment  (ver.  20 ;  2  Peter  3  :  9). 

21.  Christian  stability  is  from  God,  in 
Christ,  and  by  the  Spirit  (ver.  21,  22; 
1  Peter  1  :  5). 

22.  It  is  a  terrible  sin  for  a  Christian  to 
grieve  the  Spirit,  since  through  the  Spirit 
he  has  his  anointing,  his  scaling,  his 
pledge,  and  foretaste  of  future  blessed- 
ness (ver.  21,  22). 

23.  The  enjoyment  of  the  graces  of  the 
Spirit  is  an  evidence  of  eternal  life 
(ver.  22). 

24.  If  an  inspired  apostle  would  not 
lord  it  over  his  own  convert^s  in  respect 
to  their  belief  and  trust  in  Christ,  how 
unbecoming  to  uninspired  men,  such  as 
popes  and  bishops,  is  it  to  exercise  spir- 
itual dominion  over  the  faith  and  con- 
sciences of  others  (ver.  23,  24;  1  Peter 
5:2-5). 

CHAPTER  II. 

Paul  still  continues  his  reasons  for 

delaying  his  visit  to  the  Corinthians. 

He  would  not  come  to  them  in  sorrow 

(ver.  1-4).     His  objcct  was  the  Spiritual 

good  of  all  :  and  now  he  advises  that 

j  the  penitent  offender  be  forgiven  and 

restored    (v.-r.  5-ii).     He  explains  why 

I  he  left  Troas  and  came  into  Macedonia 

I  (ver.  12, 13) ;    but,   notwithstanding,   ex- 


Ch.  II.] 


II.  CORINTHIANS 


335 


2  BUT  I  determiiit'd  this  with  myself, 
t  that  I  would  not  come  again  to  you  in 

2  heaviness.  For  if  I  make  you  sorry, 
who  is  he  then  that  maketh  me  glad, 
but  the  same  which  is  made  sorrj*  by 

3  me  ?  And  I  wrote  this  same  unto  you, 
lest,  when  I  came,  "  I  should  have  sor- 
row from  them  of  whom  I  ought  to 
rejoice ;  ^  having  confidence  in  you 
all,  that  my  joy  is  the  joy  of  you  all. 

4  For  out  of  much  affliction  and  anguish 
of  heart  I  wrote  unto  you  with  many 
tears ;  y  not  that  ye  should  be  grieved, 


2  AND  I  determined  this  with  myself, 
that  1  would  not  come  again  to  you  in 

2  sorrow.  For  if  I  make  you  sorry,  who 
then  is  he  that  makes  me  glad,  but  he 

3  that  is  made  sorry  by  me?  And  I 
wrote  this  very  thing,  that  I  might 
not,  when  I  came,  have  sorrow  from 
those  of  whom  I  ought  to  have  joy ; 
having  confidence  in  you  all,  that  my 

4  joy  is  the  joy  of  you  all.  For  out  of 
much  affliction  and  anguish  of  heart  I 
wrote  to  you,  through  many  tears ;  not 


1 12  :  20,  21 ;  13  :  10. 


m12  :  20,  21. 


X  8  :  22  ;  Gal.  5  :  10. 


y7  :  8,  9,  12. 


ults  at  the  thought  of  what  God  had 
wrought  through  him  (ver.  14-I6),  hum-' 
bly  acknowledging  his  own  insuffi- 
ciency,   yet    affirming    his    sincerity 

(ver.  1") . 

1-4.  He  would  not  come  to  them 
IN  SORROW.  His  object  had  not  been 
to  grieve  them,  but  to  manifest  his 
love,  and  advance  them  spiritually. 

1.  But,  rather.  And,  continuing  the 
explanation  why  he  stayed  away  from 
Corinth.  In  addition  to  sparing  them 
the  sharp  reproofs  which  his  imme- 
diate presence  would  have  necessitated 
(1:23),  he  would  bring  joy  instead  of 
sorrow.  I  determined  with  my- 
self, in  my  own  mind  and  independ- 
ently of  others.    (  Comp.  Acts  26  :  9.  )      MailV, 

however,  prefer  to  translate,  for  my- 
self, that  is,  for  my  own  sake  and  ad- 
vantage I  determined,  etc.  But  it  was 
more  like  Paul  to  state  his  own  pri- 
vate determination,  which  was  :  That 
I  Avould  not  come  again  to  you 
in  heaviness,  better,  in  grief,  or  so r- 
row — I  grieving  you  (ver.  2),  and  you 
grieving  me  (ver.  3).  Again  does  not 
belong  to  heaviness  (sorroiv),  but  to 
come — he  would  not  make  his  third  visit 

(see  on  12  :  14)  in  SOrrOW. 

2.  For  if  I,  on  my  part,  make 
you  sorry  in  coming  to  you,  who  is 
he  then  that  maketh  me  glad, 
but  the  same  which,  that,  is  made 
sorry  by  me.  They  must  be  his 
source  of  gladness,  but  his  visit  would 
have  rather  caused  grief  to  them  and 
consequent  grief  to  him.  He  would 
ensure  this  source  of  his  joy.  Hence 
he  delayed  his  coming  in  order  that  he 
might  remove  what  would  be  a  cause  of 
sorrow. 

3.  And  I  wrote  this  same,  this 
very  thing,  I  wrote  as  I  did  unto  you 
(i  Cor.  4  :  21 ;  5:5),   rebuking  you  in    re- 


gard to  laxity  of  discipline.  Some 
would  refer  this  to  his  announcement 
of  his  change  of  purpose  in  coming  to 
them  (1  Cor.  16  : 7)  ;  but  this  is  not  prob- 
able. What  follows  evidently  refers 
to  the  rebukes  of  his  former  Epistle. 
The  object  of  his  writing  Avas  lest,  bet- 
ter, that  Imight  not,  when  I  come  have 
sorroiv  from  those  of  whom  I  ought  to 
have  joy.  Had  he  gone  to  them  be- 
fore writing  he  would  have  had  sorrow 
and  caused  sorrow,  because  of  their 
inconsistent  and  unchristian  conduct 
(12:20,21).  Bat  he  felt  assured,  that 
if  he  wrote  them  things  would  be 
righted,  and  that  there  would  be  no  ne- 
cessity of  severely  rebuking  them, 
having  confidence  in  you  all, 
that  my  joy  is  the  joy  of  you  all. 
He  felt  assured  that  he  and  they  were 
one  in  'feelings  and  interest,  in  hopes 
and  love;  that  they  all  desired  to  do 
right  and  be  led  by  the  Spirit,  and 
were  so  attached  to  him  as  to  be  won 
over  by  his  words.  His  joy  at  such  a 
result  would  be  their  joy  (i :  6) ;  even 
to  all,  though  some  had  been  opposed 
to  him,  yet  his  joy  would  be  shared  by 
them  all. 

4.  Explanatory  of  the  preceding 
verse  and  containing  a  reason  for  his 
confidence  as  just  expressed.  For  out 
of  much  affliction  and  anguish, 
burden  and  distress,  of  heart  (i.uke 
21:25)1  wrote  unto  you  with 
many  tears,  which,  in  case  of  a  man 
of  strong  intellect  like  Paul,  showed 
intense  grief.  We  see  the  spirit  in 
which  Paul  wrote,  and  how  painful  it 
was  for  him  to  blame  and  rebuke  them. 
His  object  was  not  to  grieve  them,  but 
to  make  them  know  his  great  love  for 
them,  out  of  which  his  reproofs  sprang. 
This  would  soften  his  words  and  their 
hearts,  and  produce  that  feeling  and 


336 


ir.  CORINTHIANS 


[Ch.  II. 


but  that  yc  might  know  tlie  love 
Avhich  I  have  more  abundantly  unto 
you. 

5  *  But  ^if  any  have  caused  grief,  he 
hath  not  grieved  me,  but  in  part :  that 

6  I  may  not  overcharge  you  all.  Suffi- 
cient to  such  a  man  is  this  punishment, 

7  which  iras  in  ft  ictal '^oi  many.  ^  So  that 
contrariwise  ye  ouyht  rather  to  forgive 
him,  and  comfort  him,  '^'lest  perhaps 
such  an  one  should  be  swallowed  up 


that  ye  might  liave  sorrow,  but  that  ye 
might  know  the  love  which  I  have 
very  abundantly  toward  you. 

But  if  any  one  has  caused  sorrow,  he 
ha.s  caused  sorrow  not  to  me,  but  in 
part  (not  to  be  t<jo  severe)  to  you  all. 
Sufficient  for  such  a  one  is  this  punish- 
ment, which  was  afflicted  by  the  many. 
So  that,  on  the  contrary*  ye  (mgl'it 
rather  to  forgive  and  console  hiin, 
lest   perhaps   such  a  one   should   be 


«  7  :  11 ;  1  Cor.  5:1,5.         a  1  Cor.  5  :  4,  5  ;  1  Tim.  5  :  20.         5  Gal.  6:1;  Eph.  4  :  32.        c  Prov.  17  :  22. 


action  which  would  result  in  joy.  We 
have  here  the  complement,  the  other 
side,  of  what  he  had  said  in  the  pre- 
ceding verse.  The  love  Avhich  I 
have  more  abundantly,  or  vo^y 
abundantly,  toward  you.  They  were 
especially  dear  to  him,  like  children  to 
a  parent.  And  with  this  deep  aft'ec- 
tion  naturally  went  out  his  intense 
anxiety  for  their  perfection. 
5-11.  Advises   the  forgiveness 

AND  restoration   OF  THE  PENITENT 

OFFENDER.  But  who  was  this  of- 
fender ?  Expositors  generally  have 
answered,  The  incestuous  person  named 
in  1  Cor.  5:1.  This  seems  to  be  the 
natural  conclusion  from  comparing  this 
passage  with  that.  But  some  think  it 
must  have  been  some  leading  and  in- 
sulting opponent  of  the  apostle,  since 
the  latter  speaks  of  some  ottense  against 
himself  personally  (ver.  lO;  7: 12).  But 
it  was  only  against  himself  in  part. 
(soeon  ver.  10. )  Bcsides  the  incestuous 
person  very  likely  had  opposed  Paul 
after  the  advice  given  in  the  letter 
mentioned  in  1  Cor.  5  :  9.  Moreover, 
the  theory  that  it  Avas  not  this  inces- 
tuous person  necessitates  the  supposi- 
tion that  Paul  wrote  four  Epistles  to 
the  Corinthians,  a  third  having  been 
written  between  this  and  our  First  Epis- 
tle. Upon  the  whole  the  common 
view  seems  to  me  beset  with  the  fewest 
difficulties,  and  is  the  one  adopted  in 
these  notes. 

5.  Having  spoken  of  the  deep  anx- 
iety in  which  he  wrote  them,  and  their 
implied  sorrow,  lie  very  delicately  re- 
fers to  the  one  who  had  caused  much  of 
the  truul)le.  But  if  any  one  has 
caused  prief,  or  sorrov.  Notice  how- 
he  carefiilly  refers  to  the  incestuous 
person,  without  mentioning  his  name 
or  liis  crime  (icor.  5:i).  He  hath 
not  grieved,  or  ca}ised  sorroir  to 
me  personally;  it  being  a  public  of- 


fense, affecting  the  whole  church.  3fe 
is  emphatic  and  put  in  contrast  with 
you  all ;  but  in  part,  or  in  some  de- 
gree to  you  all,  not  to  he  severe,  not  to 
give  pain  to  you  and  to  him  by  speak- 
ing too  severely.  Paul  has  in  mind 
that  the  offender  had  repented,  and  he 
would  exercise  forbearance  and  forgive- 
ness (ver.  6-11),  and  he  also  would  exon- 
erate the  church  from  his  charge  of  in- 
difference (1  Cor.  5:2);  it  is  also  implied 
that  the  church  had  mourned  over  the 
sin  and  exercised  the  proper  disci- 
pline. The  apostle  now  writes  in  mild- 
ness, since  he  would  not  cause  further 
sorrow  to  any. 

6,  It  would  seem  that  Paul's  former 
Epistle  regarding  the  offender  had 
aroused  strong  feelings  against  him 
(7 :  8  ff.) ,  and  now  he  strives  to  moderate 
this  feeling.  Sufficient  in  magnitude 
and  severity  to  such  a  man,  exercis- 
ing such  a  spirit  of  repentance  and  re- 
nunciation of  his  sin,  is  this  punish- 
ment— doubtless  exclusion  from  the 
church,  for  in  ver.  9  it  is  implied  that 
they  had  been  obedient  in  all  things, 
(Seel  Cor.  5  : 3-5. 13.)  Mhich  was  in- 
flicted of,  or  hy  the,  many,  the 
greater  part  of  you.  This  discipline 
was  exercised  not  by  the  officers,  but 
by  the  church  (Matt.' is  :  n,  is).  All  of 
the  church  were  probably  not  present 
when  this  punishment  Avas  inflicted. 
Some  also  may  not  have  assented  to  the 
offender's  exclusion,  or  may  have  de- 
clined to  take  part,  or  may  have  re- 
mained passive  in  the  matter  ;  for  there 
were  still  op])osers  in  the  church  to 
Paul's  apostolic  authority. 

7.  So  now  he  counsels  lenity.  So 
that  contrariwise  ye  ought,  or 
should,  rather  forgive  and  com- 
fort, or  console,  him  with  cheer  and 
encouragement,  (sccnotcon  1 :3.)  Lest 
such  a  one,  so  Paul  designates  the 
well-known    offender    (1  Cor.  5:5),  be 


Ch.  IL] 


II.  CORINTHIANS 


337 


8  with  overmuch  sorrow.  Wherefore  I 
beseech   you  that  ye  would    confirm 

9  your  love 'toward  him.  For  to  this  end 
also  did  I  write,  that  I  might  know  the 
proof  of  you,  whether  ye  be  ^  obedient 

10  in  all  things.  To  whom  ye  forgive  any 
thing,  I  forgive  also :  for  if  I  forgave 
any  thing,  to  whom  I  forgave  it,  for 
your  sakes  forgave  I  it,  in  the  person  of 

11  Christ ;  « lest  Satan  should  get  an  ad- 
vantage of  us ;  for  we  are  not  ignorant 
of  his  devices. 


swallowed  up  with  his  overmuch  sor- 

8  row.    Wherefore  I  beseech  you  to  con- 

9  firm  your  love  toward  him.  For  to 
this  end  also  I  wrote,  that  1  might 
know  the  proof  of  you,  whether  ye  are 

10  obedient  in  all  things.  And  to  whom 
ye  forgive  anything,  I  forgive  also  ;  for 
what  I  also  'have  forgiven,  if  I  have 
forgiven   anything,   for   your  sakes  I 

11  forgave  it  in" the  person  of  Christ,  that 
no  advantage  might  be  gained  over  us 


!  7  :  15. 


ell  :  3,  14;  Eph.  6:  11,  12. 


swallowed  up,  overwhelmed,  with 
overmuch  sorrow.  This  expresses 
figuratively  the  effect  of  extreme  grief, 
lest  he  be  consumed  with  grief,  driven 
into  a  melancholy  and  despairing  state. 
It  is  implied  that  he  had  repented  and 
deeply  mourned  over  his  sin. 

8.  Wherefore,  in  view  of  this,  I 
beseech  you  to  confirm  your  love, 
or  rather,  confirm  love,  this  funda- 
mental, vital.  Christian  principle,  to- 
Avard  him.  The  verb  translated  con- 
firm is  also  used  officially,  as  to  ratify 
some  public  act  or  covenant  (Gai.  3: 
15.1'?).  The  meaning  here  appears  to 
be.  That  ye  publicly  decide  or  declare 
that  love  be  shown  to  him  by  granting 
him  pardon  and  restoration.  Thus  the 
object  of  the  discipline  of  the  church 
would  be  attained. 

9.  Reason  for  adopting  gentler  means 


ye  forgive  anything,  I  forgive 
also.  He  feels  assured  of  the  unity  of 
the  church  with  him  in  exercising  love 
(ver.  8)  toward  the  offender,  and  he  is 
ready  to  ratify  their  action  in  advance. 
Notice  how  he  honors  the  church,  which 
must  take  the  lead  in  its  discipline. 
The  pardon  was  of  a  public  offense 
against  the  church,  which  Paul  sanc- 
tioned and  forgave  as  far  as  it  affected 
him.  For  if  I  forgave  anything, 
rather,  according  to  best  text,  For  what 
I  also  have  forgiven,  if  I  have  forgiven 
anything,  for  your  sakes  forgive  I 
it.  If  he  had  forgiven  anything  which 
affected  him  personally,  he  had  done 
it  not  for  selfish  ends,  but  for  their 
sakes  and  in  the  confidence^  that  they 
would  forgive.  His  ministry  and 
apostleship  were  not  for  his  own  ad- 
vantage, but  for  theirs.    And  this  for- 


toward  the  offender,  since  the  object  of   giveness  he  had  exercised  in  the  per- 


his  writing  had  been  attained.  For 
to  this  end  also  did  I  write,  in 

my  former  Epistle  regarding  the  inces- 
tuous person  (i  Cor.  5 : 2, 4, 7),  that  I 
might  know  the  proof  of  you, 
the  trial  and  test  of  your  character  (a 
proof  as  a  result  of  testing),  whether 
ye  be,  or  are,  obedient  in  all 
things  ;  he  w^ould  test  their  obedience 
to  his  directions  as  an  inspired  apostle. 
Here  then  was  one  reason  for  his  writ- 
ing the  First  Epistle.  Not  only  did  he 
wish  his  coming  to  them  to  be  not  pain- 
ful but  joyous,  not  only  to  do  them 
good  by  inducing  them  to  exercise 
healthful  discipline,  but  also  to  know 
their  readiness  to  obey  his  injunctions. 
This  having  been  accomplished  to  his 
satisfaction,  he  enjoins  the  restoration 
of  the  offender,  which,  judging  from 
their  ready  and  obedient  spirit,  would 
be  done. 

10.  Their  forgiveness  of  the  offender 
would  receive  his  sanction.    To  whom 


son  of  Christ,  as  Christ's  represent- 
ative. So  in  the  name  of  the  Lord 
Jesus  he  had  ordered  the  exclusion  of 
the  ofiender  (icor.  5:4),  Some  trans- 
late and  interpret,  in  the  presence  of 
Christ,  as  if  Christ  himself  were  pres- 
ent and  looking  on  with  approval. 
The  first  rendering  is  to  be  preferred, 
though  the  idea  of  an  observing  and 
approving  Lord  may  be  included. 

11.  A  final  motive  for  exercising  for- 
giveness. Lest  Satan  should  get 
an  advantage  over  us,  overreach 
us,  in  doing  injury  when  we  have  an 
opportunity  of  doing  good.  In  his  ex- 
clusion from  the  church  the  offender 
had  been  delivered  over  to  Satan  (1  Cor. 
5:5,  note).  But  ill  his  repentance  he 
was  renouncing  the  power  and  dominion 
of  Satan.  If  the  church  refused  for- 
giveness and  restoration,  then  he  might 
be  discouraged  and  driven  to  despair 
(ver.  7).  And  in  his  despair  he  might 
plunge  deeper  into  crime.    For  we 


W 


338 


11.  CORINTHIANS 


[Ch.  II. 


12      Furthermore,  f  when  I  came  to  Troas 


by  Satan ;  for  we  are  not  ignorant  of 
his  devices. 
12     Now  when  I  came  to  Troas  to  preach 


/Acts  16  :  8;  20  :  6. 


are  not  ignorant  of  his  devices, 

his  evil  designs  and  plottings  against 

Christ's     people     (Kph.  6  :  ll  ;    l  Peter  5:8). 

Satan  means  adversary,  and  he  is  pre- 
sented as  the  great  adversary  of  be- 
lievers. The  design  of  the  discipline 
had  been  the  good  and  reformation  of 
the  offender,  but  this  might  be  thwarted 
by  Satan  if  an  unforgiving  spirit  was 
manifested  by  the  church.  The  per- 
sonality and  agency  of  Satan  are  here 
plainly  recognized. 

Chvkch  Discipline,  Formative 
AND  Corrective.  Discipline  pri- 
marily is  training  by  instruction  and 
exercise,  and  then  reforming  by  cor- 
recting and  punishing.  Accordingly 
church  discipline  should  be  ^rst  form- 
ative, training  the  members  to  a  true 
Christian  character;  and  Avhen  this 
fails,  it  must  be  reformative  or  cor- 
rective, for  the  good  of  the  individual 
and  for  the  honor  of  Christ  and  his 
cause. 

Both  of  these  forms  of  discipline 
were  recognized  by  Paul.  He  preached 
Christ,  "  warning  every  man  and  teach- 
ing every  man  in  all  wisdom  that  he 
might  present  every  man  perfect  in 
Christ  "  (Col.  1 :  28) ;  but  if  necessary  he 
would  "come  with  a  rod"  (icor.  4:2i). 
His  Epistles  were  largelj^  in  the  line  of 
formative  discipline.  Such  were  his 
instructions  to  the  Corinthians  in  re- 
gard to  spiritual  gifts,  the  proper  ob- 
servance of  the  Lord's  Supper,  their 
orderly  conduct  in  their  public  assem- 
blies, marriage  and  celibacy,  and  eat- 
ing meat  offered  to  idols.  So  also  was 
his  advice  to  the  different  parties  at 
Corinth  and  his  fervent  appeals  to  his 
opposers.  Corrective  discipline  was 
his  last  resort  for  j^ersi stent  or  notorious 
offenders  (i  Cor.  5  :  i  ff.). 

Corrective  discipline  is  important  and 
often  necessary,  but  it  is  sometimes  ex- 
alted  into   undue   prominence.      Tliey 
make  a  great  mistake  who  act  as  if  it 
were  the  great  olyect  of  the  church  to 
punish  the  unruly.     If  formative  dis-  , 
cipline  were   properly  attended  to  by  \ 
pastors,   officers,    and    workers  in    the 
church,  there  would  generally  be  but ; 
little    left    for    corrective    discipline.  ; 


(Read  Col.  3  :  16-25  ;  4  :  1-5 ;  2  Tim.  2  :  22,  23 ;  Titus 
2  :  1-15  ;  1  Peter  2  :  11-18  ;  4  :  1-9.) 

Yet  "  it  must  needs  be  that  offences 
come,"  and  the  good  of  the  church  and 
the  honor  of  Christ  demand  their  cor- 
rection in  wisdom  and  love.  Offenses 
may  be  classified  as  follows : 

1.  llinor,  such  as  the  infirmities  of 
the  weak,  which  are  to  be  borne,  with 
kind  admonition  and  help.     (Read Rom. 

15  :  1 ;  Gal.  6  :  1 ;  1  Thess.  5  :  14,  15  ;  2  Thess.  3  :  10- 
12  ;  Titus  3:9;  James  1  :  26. ) 

2.  Private,  such  as  cannot  be  proved, 
and  therefore  must  be  treated  very 
carefully  and  privately,  leaving  the 
matter  with  God  (Matt.  i»  -.  15 ;  Prov.  25 : 9), 

3.  Personal,  evident  injuries  of  one 
brother  by  another,  in  person,  reputa- 
tion, or  property.  Our  Lord  has  pre- 
scribed the  treatment  of  these  in  Matt. 
18  :  15-18 ;  comp.  1  Cor.  6  :  1-6. 

4.  Pahlic,  such  as  affect  all  the  mem- 
bers of  the  church.  These  are  to  be 
dealt  with  publicly,  with  penalties 
varying    from    censure    to    exclusion 

(1  Tim.  1  :  19,  20  :  2  Tim.  3:2-7;  Titus  1  :  13  ;  1  Cor. 
5  :  10,  11). 

But  public,  and  even  personal  of- 
fenses, may  become  so  malignant  as  to 
l)e  insuft'erable,  in  which  case  imme- 
diate expulsion  will  be  required  (i  Cor. 
5 :  13 :  6 : 9. 10).  But  corrcctivc  discipline 
must  in  all  cases  be  exercised  kindly 
but  foithfully  for  the  good  of  the  of- 
fender and  for  the  glory  of  Christ  (2  Cor. 

2  :  5-10  ;    7  :  5  ff.  ;   2  Thess.  3  :  "l4,  15  :   2  Tim.  2  :  24  : 

James  5 :  19. 20.)  Scc  "  Churcli  Discipline," 
by  Kev.  Eleazer  Savage  (Sheldon  & 
Company,  New  York,  1863),  which  has 
a  full  treatment  of  this  whole  subject. 

12-17.  AVhy  he  left  Troas  and 
came  into  ^Iacedonia.  Exults  in 
the  triumphs  of  his  ministry. 
The  crisis  through  which  lie  passed. 

12.  Paul  returns  to  tlie  thread  of  his 
narrative,  which  he  left  at  ver.  4.  He 
had  spoken  of  the  deep  anxiety  in 
which  he  had  written  his  former 
Pvpistle,  and  now  he  tells  how  this 
same  anxiety  urged  him  on  from  Troas 
to  Macedonia.  Furthermore,  when 
I  came,  etc.  Better,  And  having  come 
to  Troas  .  .  .  and  a  door  having  been 
opened.    Though  such  was  the  case,  yet 


Ch.  II.] 


II.  CORINTHIANS 


339 


to  preach  Christ's  gospel,  and  sa  door 

13  was  opened  unto  me  of  the  Lord,  ^  I 
had  no  rest  in  my  spirit,  because  I 
found  not  Titus  my  brother :  but  taking 
my  leave  of  them,  I  went  from  thence 
into  Macedonia. 

Digression  respectinq  the  character  and 
results  of  his  ministry. 

14  Now  thanks  be  unto  God,  >  which 
always  causeth  us  to  triumph  in  Christ, 


the  gospel  of  Christ,  and  a  door  was 

13  opened  to  me  in  the  Lord,  I  had  no  re- 
lief for  my  spirit,  because  I  found  not 
Titus  my  brother;  but  bidding  them 
farewell,  I  went  forth  into  Macedonia. 

14  But  thanks  be  to  God,  Avho  always  leads 
us  in  triumph  in  Christ,  and  makes 


g  1  Cor.  16  :  9. 


A  7  :  5,  6. 


i  Rom.  8  :  37  ;  1  Cor.  15  :  57. 


he  had  no  rest  because  Titus  had  not 
come  from  Corinth.  (Seever.  13.)  To 
Troas,  or,  fo  the  Troad,  the  angle  of 
territory,  south  of  the  Hellespont,  of 
which  Troy  was  the  principle  point  of 
interest,  being  an  important  commercial 
city  and  a  Roman  colony.  It  had  been 
built,  as  Dr.  Schliemann's  discoveries 
appear  to  prove,  on  the  ruins  of  the  an- 
cient city.  (  Oomp.  notes  on  Acts  16  :  8,  12. )  Be- 
sides this  visit,  Paul  was  at  Troas  three 

times      (Acts  16  :  8-11  ;     20:5,6;     2  Tim.  4:13). 

Luke  passes  over  this  portion  of  Paul's 
history  very  rapidly  in  the  Acts,  and 
does  not  notice  this  visit  nor  the  visits 
to  other  churches.  Yet  there  is  an  un- 
designed agreement  in  his  statement, 
that  Paul  went  from  Ephesus  into 
^Macedonia  and  thence  to  Greece,  im- 
plying that  he  came  northward  by  way 
of  Troas.  Paul's  object  in  visiting 
Troas  at  this  time  was  not  merely  as  a 
traveler,  but  for  the  gospel  of  Christ; 
that  is,  to  further  it  by  preaching.  A 
door,  a  great  opportunity  (see  on  i  Cor. 
16  :  9)  for  missionary  work,  was  opened 
to  him  of,  rather,  in  the  Lord,  in  the 
service  and  cause  of  the  Lord.  Paul 
was  not  in  a  state  of  mind  to  do  much 
then,  but  he  returned  a  few  months 
later  (Acts  20 : 6)  and  spent  a  week. 

13.  I  had  no  rest,  no  relief,  from 
the  distress  in  my  spirit,  my  higher 
spiritual  nature  (comp.  1  cor.  2 :  u)^  be- 
cause I  found  not  Titus  my 
brother.  Titus  was  a  Gentile  Chris- 
tian (Gal.  2 : 1,  3)^  one  of  Paul's  converts 
(Titus  1:4),  a  companion  and  fellow- 
helper  of  Paul.  He  is  not  mentioned 
in  the  Acts,  but  was  with  Paul  at 
Ephesus  in  his  third  missionary  jour- 
ney. Timothy  had  been  sent  to  Corinth 
and  had  returned  (1 : 1 ;  Acts  19  :  22)  with- 
out fully  carrying  out  Paul's  plans. 
Paul  had  also  sent  Titus,  one  probably 
older  and  peculiarly  fitted  for  the  mis- 
sion of  pacifying  matters,  and  looking 


after  the  collections  (7  :  is-is;  8  :  16,  n), 
and  he  was  now  anxiously  expecting 
his  return.  Further  regarding  Titus, 
see  Titus  1  :  5  ;  2  Tim.  4  :  10.  Paul's 
great  anxiety  appears  to  have  unfitted 
him  for  labor  at  Troas;  besides  the 
affairs  at  Corinth  seemed  more  urgent. 
And  therefore  he  says,  so  taking  my 
leave  of  them,  bidding  them  fare- 
well (Acts  18: 21),  I  went  forth  into 
Macedonia,  the  province  north  of 
Achaia.  (see  note  on  Acts  20  : 1.)  Tliis  inci- 
dent in  Paul's  history  shows  how"  great 
his  interest  and  love  were  for  his  Corin- 
thian converts. 

14.  We  have  here  one  of  those  ab- 
rupt digressions  peculiar  to  Paul.  The 
mention  of  Macedonia  as  well  as  the 
recollection  of  the  great  opportunity  at 
Troas,  and  of  how  he  was  borne  like  a 
captive  through  deep  anxiety  to  Mace- 
donia, fills  his  mind  with  the  memory 
of  the  severe  conflicts  and  the  signal 
triumphs  of  his  ministry ;  and  perhaps 
the  favorable  intelligence  from  Corinth 
adds  to  his  exultant  joy,  and  he  breaks 
forth  into  thanksgiving;  and  he  con- 
tinues in  the  line  of  impassioned  di- 
gressions till  7:5.  when  he  returns  to 
his  coming  into  Macedonia  and  to  the 
coming  of  Titus.  Now,  rather,  But, 
in  contrast  to  my  unrest  and  anxiety, 
thanks  be  to  God,  the  source  of  my 
strength  in  weakness,  which,  icho, 
always,  even  in  times  of  deepest  dis- 
tress, causeth  us  to  triumph  in 
Christ,  in  soul-nourishing  fellowship 
with  him.  This  causative  sense  of  the 
verb  is  allowable  (Thayer's  "Lexi- 
con" and  Wener's  "Grammar"); 
but  its  general  meaning  is,  to  lead  cap- 
tive in  triumph  {Co\.  2  -.15),  According 
to  this,  Paul  regarded  himself  as  taken 
captive  at  his  conversion,  and  being 
led  as  a  captive  ever  since.  Who  always 
leads  us  in  the  train  of  his  triumphs,  as 
in  a  triumphal  xirocession.    His  success 


340 


II.  CORINTHIANS 


[Ch.  II. 


and  maketh  manifest  ^the  savour  of 
his  knowledge  by  as  in  every  place. 

15  For  we  are  unto  God  '  a  sweet  savour 
of  Christ,  "  in  them  that  are  saved,  and 

16  "  in  them  that  perish :  » to  the  one  we 
are  the  savour  of  death  unto  death  ; 
and  to  the  other  the  savour  of  life  unto 


manifest  through  us  in  every  place  the 

15  savor  of  the  knowledge  of  him.  Be- 
cause we  are  to  God  a  sweet  savor  of 
Christ,  in  those  who  are  being  saved, 

16  and  in  those  who  are  perishing ;  to  tlie 
one  a  savor  of  death  to  death,  to  the 
other  a  savor  of  life  to  life.    And  wiio 


fcSoI.  Songl  :  3. 


I  Gen.  8  :  21 ;  Phil.  4  :  18.  ml  Cor.  1 

o  John  9  :  39  :  1  Peter  2:7,8. 


fi  4  :  3,  4. 


in  preaching  the  gospel  is  God's  success 
over  him.     "  But  the  sense  of  conquest 
and  degradation  is  lost   in  the  more 
general  sense  of  '  making  us  to  share 
his    triumph '  "      (STANLEY).        The 
"Speaker's  Commentary"  adopts  Cal- 
vin's view  :  "  Who  at  all  times  makes  \ 
a  triumphal  pageant  of  us,  as  his  vie-  [ 
torious    officers    and    soldiers."      The ! 
following  seems  to  be  a  natural  view  : 
Paul  conceives  of  himself  (1)  as  hav-  j 
ing  been  taken  captive;    (2)   as  such  i 
led    in    God's    triumphal    procession,  ! 
a  figure  borrowed  from  the  victorious  i 
procession  of   a  Roman    general,    the 
most   glorious  spectacle  then   known ; 
but  (3)  at  the  same  time  united  in  liv- 
ing union  with  Christ.     He  had  been 
taken  captive  for  a   glorious  purpose 
(Phil.  3:12),  like  the  captive  Daniel,  he 
had  been  raised  to  noble  service  (oan.e  : 
2,  26),    and    brought    into    a    spiritual 
union   with    Christ   (Rom.  8  :  2.  n).      In 
view  of  such  infinite  grace,  he  bursts 
forth  into  exultant  thanksgiving.    Paul  i 
changes    the    figure    and    adds,    and 
maketh  manifest  tlve  savour,  the 
fragrant  hicense,  of  his  knowledge 
by,  or  through,  us,  as  incense  bearers, 
in  every  place,  wherever  they  went 
preaching  the  gospel.     It  was  custom- 
ary to  burn  incense  in  honor  of  the 
conqueror    as    he    and    the  procession  j 
passed  along. 

15.  Confirmatory    and   explanatory  ! 
of  the  preceding  clause.     For,  or  Be-  ; 
caiise,    we    are    to    God    a    SAveet  : 
savor,    or    0(for.      In    the   preceding 
verse  Paul  and  liis  associates  were  in-  I 
cense    l)ear('rs,     here     by    a    common 
change  in  figure  they  are  the  fragrant  j 
odor,  or  the  burning  incense,  for  that 
is  what  they  are  to  God.     The  apostle  j 
here    employs    a    word,    sweet    odor, 
used  in  the  Septuagint  in  reference  to 
the  fragrance  of  sacrifices  and  obla- 
tions   (Gen.  8  :  20;  Exod.   29  :  18;   Lev.  1  :  9.  13, 

17. etc.),  and  used  figuratively  in  Eph. 
5  :  2  and  Phil.  4  :  18,  and  spoken  of  as 


acceptable  and  well-pleasing  to  God. 
But  here  Paul  is  thinking  not  so  much 
of  the  odor  of  sacrifice  as  of  the  odor 
of  the  incense  that  accompanied  the 
triumphal  procession.  He  and  other 
preachers  of  the  gospel  were  redolent 
with  Christ,  filled  and  interpenetrated 
with  Christ,  proclaiming  and  diffusing 
the  gospel,  and  thus  were  a  fragrance 
to  God.  They  are  a  sweet  odor  in,  or 
among,  them  that  are  saved,  or  be- 
ing saved,  and  in,  or  among,  them 
that  perish,  or  rrre  perishing.  The 
process  of  life  and  death  is  regarded  as 
going  on,  as  the  triumphal  procession 
moves  forward  ;  some  are  on  their  way 
to  deliverance,  others  on  their  way  to 
death.  But  whether  among  one  or  the 
other  class,  and  however  differently  the 
gospel  may  aftect  them,  the  preachers 
and  the  preached  Christ  are  as  fra- 
grance to  God.  They  are  well-pleasing 
to  him,  whether  men  receive  the  gospel 
and  are  saved,  or  reject  it  and  are  loi^t. 
"The  light  is  inestimably  precious, 
whether  the  eye  rejoices  in  it,  o  r 
through  disease  is  destroyed  by  it " 
(Hodge). 

16.  The  relation  of  preachers  and 
their  preaching  to  different  classes. 
The  double  working  and  effect  of  the 
gospel.  Paul  has  the  figure  of  the  tri- 
umphal procession  in  the  mind.  To 
the  one,  as  to  an  unpardoned  pris- 
oner about  to  be  executed,  we  are 
the,  a,  savour,  or  odor,  of  death 
unto  death,  or,  according  to  tlie  most 
approved  reading,  from  death  unto 
death  ;  to  the  other,  as  to  a  pardoned 
prisoner,  soon  to  be  released,  an  odor  of 
life,  or  from  life,  unto  life.  To  one 
rejecting  the  gospel  message,  spiritual 
death  is  developed  into  eternal  death; 
to  tlie  otlier,  life,  begotten  by  tlie  word 

of   truth    (James  1:18),    passeS    Oil    iiito    a 

never-ending  bles.sed  existence.  The 
repeated  phra.ses  may  be  regarded 
either  as  expressing  the  origin  and  the 
effect,  or  as  a  Hebrew  superlative,  ex- 


Ch.  II.] 


II.  COKINTHIANS 


341 


life.  And  pwho  is  sufficient  for  these 
17  things?  For  we  are  not  as  many, 
which  q  corrupt  the  word  of  God :  but 
as'of  sincerity,  but  as  of  God,  in  the 
sight  of  God,  speak  we  in  Christ. 


17  is  svifflcient  for  these  things  ?  For  we 
are  not  as  the  many,  corrupting  tlie 
word  of  God ;  but  as  from  sincerity, 
but  as  from  God,  in  the  siglit  of  God 
we  speak  in  Christ. 


2>  3  :  5,  6 ;  1  Cor.  15  :  10.         g  4  :  2  ;  1  Thess.  2:3-5;  1  Tim.  4  :  1 ;  2  Peter  2  :  1-3. 


r  1  :  12  ;  Acts  20  :  27. 


pressing  emphasis  by  repeating  the 
emphatic  word.  To  one  death  and  that 
alone,  from  beginning  to  end ;  to  the 
other  life,  and  that  alone,  etc.  These 
opposite  effects  of  the  gospel  are 
brought  to  view  in  Matt.  21  :  44 ;  Luke 
2  :  34 ;  John  9  :  39 ;  Rom.  9  :  32,  33 ; 
1  Peter  2:8.  In  view  of  this  presen- 
tation of  the  relation  of  preachers  and 
the  gospel  to  different  classes,  Paul  ab- 
ruptly asks:  For  these  things, 
preaching,  responsibilities,  and  never- 
ending  results,  who  is  sufficient, 
who  is  qualified,  adequate,  and  compe- 
tent for  such  a  work  ?  Evidently  not 
false  teachers ;  nor  were  all  true  Chris- 
tians duly  qualified  ;  but  such  as  him- 
self and  others  who  taught  the  truth  in 
its  purity  and  from  God  (next  verse), 
and  whose  sufficiency  was  from  God 

(3:5). 

17.  Without  making  a  definite  an- 
swer to  the  preceding  question,  Paul  in 
this  verse  implies  who  are,  and  who 
are  not,  competent  and  sufficient  for 
these  things.  For  we  are  not  as 
many,  rather,  the  many,  pointing  to 
the  erroneous  teachers,  who  were  oppos- 
ing Paul,  who  corrupt,  or  adulterate, 
the  word  of  God.  These  surely  had 
shown  that  they  were  not  worthy  and 
competent.  The  word  translated  cor- 
rupt is  found  only  here  in  the  New  Tes- 
tament, and  was  applied  to  vendors  of 
wines,  who  were  in  the  habit  of  adul- 
terating their  commodities  for  the  sake 
of  gain ;  and  so  the  word  came  to  mean 
adulterate.  The  word  of  God  was  adul- 
terated by  mixing  in  errors  of  doctrine 
and  precept,  by  dishonest  methods, 
and  by  making  personal  ends,  worldly 
influence,  and  the  praise  of  men  take 
the  place  of  the  glory  of  God,  and  tlie 
highest  interests  of  his  cause  (lo  :  12 :  11 : 

18j  1  Cor.  4  :  6;  2  Cor.  4  :  2,  4,  5).       But   aS    of 

sincerity,  from  pure  motives  and 
honest  feelings,  in  opposition  to  cor- 
rupting by  admixture.  And  not  this 
alone,  but  as  of,  or  from,  God,  the 
source  of  Christian  truth,  their  author- 
ity and  from  whom  they  had  their  com- 
mission; in  the  sight  of  God,  con- 


scious of  his  presence  and  that  his  all- 
seeing  eye  was  upon  them ;  speak  we 
in  Christ,  as  those  who  are  united  to 
him,  living,  moving,  and  acting,  as  it 
were,  in  him.  What  a  climax  is  here 
presented.  All  selfishness  is  excluded. 
Moved  by  God,  inspired  by  his  Spirit, 
in  union  with  and  encompassed  as  it 
were,  with  Christ.  Such  ones,  speak- 
ing under  such  conditions,  were  suffi- 
cient, for  evidently  their  sufficiency 
was    not    in    themselves,    but  in  God 

(3:5). 

Pbactical  Remarks. 

1.  We  can  sometimes  do  more  by  our 
absence  than  by  our  presence  (ver.  1 ;  2 
Sam.  13  :  38,  39  ;  John  16  :  7). 

2.  A  mutual  sympatliy,  love,  and  confi- 
dence between  pastor  and  people  are 
necessary  to  his  highest  enjoyment  and 
their  greatest  profit  (ver.  2-4 ;  1  :  6,  7). 

3.  We  must  sometimes  grieve  others 
that  we  may  do  them  good  (ver.  3 ;  Prov. 
27  :  5.  6;  Gal.  2  :  11,  14). 

4.  Tenderness  is  consistent  with  cour- 
age and  manliness.  If  we  must  reprove, 
let  it  be  done  in  love  (ver.  4  :  Acts  20  :  31  ; 
Phil.  3  :  17,  18). 

5.  Public  offenses  and  scandals  in 
churches  injure  the  cause  of  Christ,  and 
should  be  repugnant  and  a  grief  to  Chris- 
tians (ver.  5,  6 ;  1  Cor.  5  :  11,  13). 

6.  Church  discipline  should  be  admin- 
istered faithfully,  yet  tenderly  and  in 
love  (ver.  5,  6 ;  1  Cor.  5  :  3-7). 

7.  Church  discipline  has  for  its  end  not 
so  much  the  punishment  as  the  reforma- 
tion and  restoration  of  the  offender  (ver. 
6-8:  Matt.  18:  15). 

8.  As  soon  as  offenders  give  evidence  of 
repentance  they  should  be  forgiven,  both 
by  individual  Christians  and  the  church 
(ver.  6-8;  Matt.  18  :  21-35). 

9.  Church  discipline  should  be  exer- 
cised in  loyal  obedience  to  the  commands 
and  spirit  of  Christ  (ver.  9;  Eph.  4  :  32). 

10.  The  local  church  is  the  highest  ec- 
clesiastical   tribunal.     Paul    would   not 


342 


II.  CORINTHIANS 


[Ch.  III. 


DO  "we  begin  again  to  commend 
ourselves  ?  Or  need  we,  as  some  others, 
'epistles  of  commendation  to  you,  or 
letters  of  commendation  from  you  ?  "  Ye 
are  our  epistle  written  in  our  hearts, 
»  known  and  read  of  all  men :  forasmuch 


ARE  we  beginning  again  to  commend 
ourselves?  Or  need  we,  as  do  some, 
letters  of  commendation  to  you,  or 
from  you?  Ye  are  our  letter,  written 
in  our  hearts,  known  and  read  by  all 


«5  :  12;  12  :  11. 


t  Acts  18  :  27. 


u  1  Cor.  9  :  1,  2. 


X  Rom.  1  :  8. 


trespass   on  its   functions   or   authority 
(ver.  10;  Matt.  18: 17). 

11.  The  apostles  acted,  and  true 
churches  act,  upon  the  authority  of  Christ 
in  cases  of  discipline  (ver.  10 ;  Matt.  18  : 
18;  Acts  15:  22). 

12.  In  the  exercise  of  church  discipline, 
and  in  our  conduct  toward  weak  and  err- 
ing brethren  we  are  especially  liable  to 
have  Satan  get  the  advantage  of  us 
(ver.  11). 

13.  Ministers  should  hail  with  joy  and 
embrace  opportunities  for  preaching  the 
gospel ;  yet  opportunities  are  not  always 
a  sure  sign  of  duty  (ver.  12, 13 ;  Acts  18  : 
20). 

14.  Christian  ministers  belong  to  Christ 
and  should  be  under  the  control  of  the 
Spirit  and  of  providence  in  their  work 
(ver.  13,  14  ;  Luke  4  :  14  ;  Acts  16  :  6-10). 

15.  True  ministers  of  the  gospel  have 
always  cause  for  joyous  thanksgiving, 
since  God  is  leading  them  in  triumph, 
and  making  them  share  in  the  triumphs 
of  Christ  (ver.  14). 

16.  Faithful  ministers  are  acceptable  to 
God,  whatever  the  result  of  their  labors 
(ver.  15;  1  Cor.  4:2). 

17.  How  awfully  solemn  and  responsi- 
ble the  work  of  the  ministry  in  relation 
to  men  (ver.  16 ;  Acts  20  :  26-28). 

18.  They  that  handle  the  word  of  God 
should  be  good,  true,  and  consecrated 
persons  (ver.  17  ;  1  Tim.  3:9). 

CHAPTER  III. 

From  this  point  to  the  end  of  the  sev- 
enth chapter,  Paul  explains  his  minis- 
try— its  principles,  character,  and  re- 
sults. He  begins  hy  pointing  to  his 
converts  as  the  credentials  of  his  minis- 
try (ver.  1-3),  and  ascribes  his  sufficiency 
to  God  who  had  made  him  a  minister  of 
the  new  covenant  (ver.  4-6),  which  is  for 
superior  to  the  law  (ver.  7-ii) ;  so  that  lie 
and  his  fellow-laborers,  openly  and 
with  great  plainness,  proclaimed  the 
gospel,  and  all  Christians  without  hin- 


drance behold  the  glory  of  Christ  and 
become  partakers  of  it  (^er.  12-18). 

1-11.  His  mixlstry  accredited 
by  his  converts;  its  sufficiency 
not  in  himself,  but  from  god. 

1.  What  he  had  just  said  regarding 
his  preaching  (2:i<)  reminds  him  that 
he  had  been  charged  with  boasting,  and 
he  asks,  Are  we  beginning  again  to 
commend  ourselves  ?  referring, 
probably,  to  such  passages  in  his  former 
Epistle,  as  1  Cor.  2:16;  3  :  10 ;  9  :  20- 
27 ;  14  :  18,  from  which  his  opponents 
had  deiived  their  charge  of  self-lauda- 
tion. The  next  question,  according  to 
the  best  text,  should  read,  Or  need  we, 
as  do  some,  epistles  of  cov^mendation 
to  you  or  frmn  youf  By  some,  Paul 
probably  refers  to  certain  opposers  who 
had  brought  letters  from  churches  in 
Judea  and  elsewhere,  and  had  received 
letters  from  the  Corinthian  church  on 
their  departure.  They  indeed  needed 
such  letters ;  but  Paul  and  Timotliy,  as 
he  goes  on  to  show,  did  not  need  them. 
The  practice  of  giving  letters  of  ihiro- 
duction  and  commendation  (the  word 
includes  both  ideas)  is  illu.strated  in 
the  case  of  Titus  (s :  17-19)  and  of  Apollos 

(  Acts  18  :  27  :  conip.  Rom.  16  :  1 ;  Col.  4  :  10). 

2.  "VVe  have  no  need  of  such  letters  ; 
Ye  are  our  epistle,  certifying  us  to 
the  world,  not  written  upon  tablets  or 
parchment,  and  carried  in  the  hand, 
but  written  in  our  hearts,  in  our 
consciousness,  in  the  deep  conviction 
of  our  own  inward  experience  (comp. 
1  Cor.  9  : 2),  known  and  read  of  all 
men,  including  the  Corinthians,  and 
others  who  knew  them  or  heard  the 
■wonderful  work  wrought  through  the 
ministry  of  the  apostle  among  them. 
There  is  a  play  upon  the  words  in  the 
original  (known  and  re-knmm  by  read- 
ing) which  cannot  be  rendered  into 
English.  ( f'xiiip- 1  :  13. )  The  great  work 
done  in  one  of  tlie  princi]»al  cities  of 
the  world  would  naturally  have  a  w  orld- 
wide  notoriety.  The  Spirit's  work  in 
the  hearts  of  Christians  and  in  the  sal- 

j  vation   of  sinners   is   generally  noised 

,  abroad    (Acts  2  :2-6). 


Ch.  III.] 


II.  CORINTHIANS 


343 


as  ye  are  manifestly  declared  to  be  the 
epistle  of  Christ  ministered  by  us, 
written  not  with  ink,  but  with  the 
Spirit  of  the  living  God  ;  not  y  in  tables 
of  stone,  but  ^in  fleshly  tables  of  the 
heart. 

And  such  trust  have  we  through  Christ 
to  God-ward :  » not  that  we  are  sufli- 
cient  of  ourselves  to  think  any  thing 
as  of  ourselves;  but  •'our  sufficiency 
is  of  God  ;  who  also  hath  made  us  able 
« ministers  of  ■^  the  new  testament,  not 


men  ;  being  made  manifest  that  ye  are 
Christ's  letter  ministered  by  us,  written 
not  with  ink,  but  with  the  Spirit  of  the 
living  God  ;  not  in  tablets  of  stone,  but 
in  tablets  that  are  hearts  of  flesh. 
And  such  confidence  have  we  through 
Christ,  toward  God.  Not  that  we  are 
sufficient  of  ourselves  to  think  any- 
thing as  from  ourselves ;  but  our  suffi- 
ciency is  from  God  ;  who  also  made  us 
sufficient  as  ministers  of  a  new  cove- 


y  Exod.  24  :  12 ;  34  :  1.  z  Jer.  31  :  33  ;  Ezek.  11  :  19.  a  2  :  16  ;  John  15  :  5. 

6  1  Cor.  15  :  10 ;  Phil.  2  :  13  ;  4  :  13.  c  5  :  18-20  ;  Eph.  3:7;  Col.  1  :  25-29 ;  1  Tim.  1  :  11,  12. 

d  Jer.  31  :  31 ;  Matt.  26  :  28 ;  Heb.  8  :  6-10. 


3.  The  figure  is  continued  and  further 
applied.  Forasmuch  as  ye  are 
manifestly  declared  to  be,  rather, 
being  mamfested,  by  your  lives,  gifts, 
and  graces  (i  Cor.  i :  4-7),  that  ye  are  an 
epistle  of  Christ,  or  Christ's  letter,  of 
which  Christ  is  the  author,  commend- 
ing Paul  and  his  associates,  minis- 
tered by  us,  we  being  instrumental 
in  its  writing,  serving,  as  it  were,  as 
scribes;  written  not  with  ink, 
which  is  material  and  perishable,  but 
with  the  Spirit  of  the  living  God, 
the  Holy  Spirit  entering  in  as  a  life- 
giving  power,  communicating  the  life 
of  him  who  is  the  fountain  of  life  (Johu 

1:4;  14  :  6  ;  Rom.  8  :  2,  10  ;  2  Tim.  1  :  10)  ,  Chang- 
ing the  figure  from  writing  to  engrav- 
ing, and  from  letters  to  tablets,  not  in 
tables,  or  tablets,  of  stone,  as  in  case 

of    the   law    (Exod.  34:1  ;  Deut.  9  :  9-11 ),    but 

in  fleshly  tables  of  the  heart,  or, 

according  to  the  most  approved  text, 
but  in  tablets,  namely,  hearts  of  flesh, 
wrought  upon  by  the  Holy  Spirit.  The 
contrast  between  the  Spirit  in  human 
hearts  and  the  law  on  stone,  was  doubt- 
less suggested  by  such  passages  as  Jer. 
31  :  33  ;  Ezek.  11 :  19 ;  36  :  26.  ( Comp.  Prov. 
3  : 3 ;  7 : 3. )  The  distinction  between  the 
old  and  new  covenant  seems  to  have 
been  in  Paul's  mind,  which  he  con- 
siders in  ver.  6-11.  Such  was  the  work 
that  Christ  had  effected  upon  the  Cor- 
inthian converts,  by  the  Holy  Spirit 
through  the  ministry  of  Paul.  It  was 
wrought  internally  upon  the  hearts,  and 
manifested  in  the  life  to  all  beholders. 

4.  And  such  trust,  rather,  con- 
fidence, as  expressed  (2 :  17-3 : 1-3)  in  the 
preceding  verses,  and  attested  by  our 
converts  as  living  epistles,  have  we 
through  Christ,  who  wrought 
through  us,  and  ^\\\o  is  the  author,  as 


it  were,  of  these  epistles ;  and  this  con- 
fidence, exercised  in  dependence  on 
Christ,  is  to  Godward,  better,  toivard 
God,  as  its  object,  in  reference  to  all 
our  labors  in  his  cause.  In  this  assured 
confidence  he  had  written  1  :  23,  24. 

5.  But  while  this  confidence  and  as- 
surance which  Paul  possessed  was 
strong,  it  was  tempered  with  humility. 
He  would  guard  against  every  appear- 
ance of  arrogance.  It  was  implied  in 
the  preceding  verse  that  he  was  not  ex- 
ercising self-confidence.  But  that  there 
might  be  no  doubt  he  emphasizes  the 
thought :  Not  that  we  are  suffi- 
cient of  ourselves,  by  any  means 
we  may  use  (returning  to  the  idea 
touched  upon  in  2  :  16),  to  think  any- 
thing, and  devise  anything,  relative 
to  the  promotion  of  the  gospel,  as  from 
ourselves,  as  an  original  source, 
but  our  sufficiency,  ability  or  com- 
petency, is  from  God,  he  is  the  source 
of  all.  The  preposition  of  occurs  three 
times  in  this  verse;  the  last  two  are 
stronger  than  the  first,  and  mean  liter- 
ally out  of,  as  from  an  original  source. 
Paul  disclaims  the  idea  that  he  has  any 
ability  in  himself  to  think  out  and  ac- 
complish the  results  of  the  gospel.  It 
was  in  no  respect  any  invention  of  his. 
6.  Paul  develops  the  thought  of  the 
last  clause  in  reference  to  his  own 
ministry.  Continuing  the  sentence  he 
says,  who  also  hath  made  us  able 
ministers  of  the  new  testament, 
rather,  who  also  made  us  sufficient  as 
ministers  of  a  new  covenant,  the  gospel 
in  distinction  from  the  law  (1  Cor.  11 :  25; 

Gal.  4  :  24  ;    Eph.  3:7;  Col.  1  :  23  ).         The     Cm- 

phasis  is  on  the  neiv.  God  had  qualified 
them  with  adequate  power  to  perform 
the  duties  as  ministers  not  of  an  old  but 
of  a  new  covenant.     By  covenant  is 


344 


II.  CORINTHIANS 


[Ch.  III. 


of  the  letter,  but  of  the  spirit :  for  «the 
letter  killeth,  f  but  the  spirit  giveth  life. 

7  But  if  E  the  ministration  of  death, 
•»  written  and  engraved  in  stones,  was 
glorious,  '  so  that  the  children  of  Israel 
could  not  stedfastly  behold  the  face  of 
Moses  for  the  glory  of  his  countenance  ; 

8  which  glory  was  to  be  done  away  :  how 
shall  not  •'  the  ministration  of  the  spirit 

9  be  rather  glorious?  For  if  'the  min- 
istration   of   condemnation   be   glory, 


nant ;    not  of   the   letter,  but  of   the 
Spirit ;    for   the    letter    kills,  but   the 

7  Spirit  makes  alive.  But  if  the  minis- 
tration of  death,  engraven  with  letters 
on  stones,  came  in  glory,  so  that  the 
sons  of  Israel  could  not  look  intently 
on  the  face  of  Moses  on  account  of  the 
glory  of  his  face,  which  glory  was  x>ass- 

8  ing  away ;  how  shall  not  iather  the 
ministration  of  the  Spirit  be  in  glory  ? 

9  For  if  the  ministration  of  condemna- 


e  Rom.  4  :  15  ;  7  :  9-11 ;  Gal.  3  :  10. 
h  Ver.  3  ;  Deut.  10  :  1,  etc.  »  Exod.  34 


/Joliu  6  :  63;  Rom.  8  :  2. 
29-35.  k  1  Cor.  12  :  4-11. 


g  Rom.  7  :  10. 
I  See  refs.  ver.  6. 


meant  an  arrangement  which  binds 
men  to  certain  conditions,  upon  the  ful- 
fillment of  which  God  promises  eternal 
salvation.  The  old  covenant  required 
perfect  obedience  and  conformity  to  the 
law ;  the  new  covenant  requires  faith 
in  Christ  (Rom.  lo  :  5-13).  This  netr  cove- 
nant Paul  characterizes  as  not  of  the 
letter,  as  was  the  law,  but  of  the 
Spirit,  a  contrast  suggested  by  the  last 
clause  of  ver.  3  (Jtr.  31 :  31-34).  The  law 
wrote  out  and  prescribed  what  men 
should  do,  and  there  stopped  without 
giving  them  power  to  obey  ;  the  gospel 
comes  to  the  heart  with  the  Spirit,  I 
creating  a  new  life  and  enabling  obe- 
dience and    conformity  to  the  divine  1 

will.      (  Comp.  Rom.  2  :  29  ;  7  :  6. )      The  WOrds, 

of  the  letter  and  of  the  Spirit,  seem  to 
depend  not  on  the  word  covenant,  but  i 
on  the  word  miyristers.    This  accords  j 
with  ministration  in  the  following  verse,  j 
In  either  case  the  sense  is  substantially 
the  same.    For,  introducing  a  reason 
for  the  sufficiency  of  their  ministry  of 
a  new  covenant,  the  letter  killeth, 
but  the  Spirit  giveth  life,  or  makes 
alive.    The  letter,  representing  the  law, 
kills,  in  demanding  obedience  which 
no  man   can    render,   in  producing  a 
knowledge  of  sin  and  of  exposure  to 
God's  wrath  and  of  just  condemnation  | 
(Rom.  3  :  19, 20) ;  but  the  Spirit,  represent-  i 
ing  the  gospel,  mal:e.<<  alive,  by  reveal- 
ing God's  love  and  God's  righteousness 
through  faith  in  .Jesus  Christ,  and  re- 
newing tlic  heart  and  transforming  the  ! 

life   by  the    Holy   Spirit    (Rom.  3:22:  7:25; 
8:2-4).  ; 

7.  From  this  to  the  end  of  the 
eleventh  verse,  Paul  shows  the  super- 
iority of  the  ministry  of  the  Spirit 
under  the  gospel  to  that  of  Moses  under 
the  law.  ile  reasons  from  the  law  to 
the  gospel,  from  the  less  to  tlie  greater. 
But  it  the  ministratiou,  yninistry 


or  service,  of  death,  that  which  threat- 
ens and  brings  death  to  the  soul  that 

sins  (  Ezek.  18  :  4  I  Rom.  5  :  12  ;  7:9;  1  Cor.  15  :  56  ; 

Gal.  3 :  10, 21),  Written  and  engraven, 

rather,  according  to  the  best  text,  en- 
graven with  letters  on  stones,  referring 
to  the  two  tables  of  the  law  (Exod.  31 :  is), 
was  glorious,  better,  came  into  being 
in  glory,  attended  with  glory.  The 
reference  is  to  the  second  giving  of  the 
law  (Exod.  34:4-8, 29-35),  when  Moses  be- 
held the  glory  of  the  Lord,  and  his  face 
shone.  ( Comp^  Exod.  33 :  17-23. )  So  that 
the  children,  or  sons,  of  Israel 
could  not  stedfastly  behold,  fix 
their  eyes  upon,  the  face  of  Moses, 
for  the  glory  of  his  countenance, 
or  face,  the  people  being  afraid  to  come 
near  him  (Exod.  34 :  so).  Mhich  glory 
of  his  face  was  to  be  done  aivay, 
rather,  was  passing  atcay.  It  was  thus 
glorious  and  dazzling  to  the  people, 
though  it  was  transitory  and  fading. 

8.  If  this  was  the  eft'ectof  the  transi- 
tory glory  of  Moses'  ministry  under 
the  law,  how  shall  not  the  minis- 
tration, the  ministi'y,  of  the  Spirit, 
under  the  gospel,  operating  through 
preachers  and  teachers  (ver.  6),  giving 
life  and  governing  the  lives  of  men 
(ver.  3),  now,  in  the  future,  and  perma- 
nently, be  rather  glorious,  how 
shall  it  not  rather  be  and  remain  ni 
glot-y  f  It  is  the  Spirit  of  the  living 
God  tliat  thus  ministers  (ver.  3).  The 
Mords  in  glory,  denote  permanency  ; 
and  the  future  tense,  the  glory  here 
and  the  greater  glory  hereafter.  See 
on  ver.  18  for  the  transformation  ef- 
fected in  the  believer's  soul. 

9.  The  apostle  carries  on  the  compar- 
ison still  furtlier,  and  explains  more 
particularly  the  two  ministries.  For, 
to  take  an  additional  view,  if  the 
ministration,  or  ministry,  of  con- 
demnation which   pronounced  con- 


Ch.  III.] 


II.  CORINTHIANS 


345 


much  more  doth  the  ministration  ™  of 

10  righteousness  exceed  in  glory.  For 
even  that  which  Avas  made  glorious 
had  no  glory  in  this  respect,  by  reason 

11  of  the  glory  that  excelleth.  'For  ^ii 
that  which  is  done  away  was  glorious, 
much  more  that  which  remaineth  is 
glorious. 

12  Seeing  then  that  we  have  such  hope, 
°  we  use   great   plainness  of   speech : 

13  and  not  as  Moses,  v  which  put  a  vail 
over  his  face,  that  the  children  of 
Israel  could  not  stedfastly  look  to  i  the 

11  end  of  that  which  is  abolished.    But 


tion  has  glory,  much  more  does  the 
ministration  of  righteousness  exceed  in 

10  glory.  For  even  that  which  has  been 
made  glorious  has  not  been  made 
glorious  in  this  respect,  on  account  of 

11  the  glorj^  that  excels.  For  if  that 
which  is  passing  away  is  glorious, 
much  more  that  which  abides  is  glori- 
ous. 

12  Having  therefore  such  hope,  we  use 

13  great  plainness  of  speech  ;  and  are  not 
as  Moses  who  put  a  vail  over  his  face, 
that  the  children  of  Israel  might  not 
intently  look  on  the  end  of  that  which 


m  Eom  1  :  17  ;  5  :  15-21. 


n  Heb.  8  :  13  ;  12  :  25-29.  o  7  :  4  ;  Eph.  6  :  19. 

q  Rom.  10  :  4  ;  Eph.  2  :  14,  15  ;  Heb.  10  :  1,  9. 


p  Exod.  34  :  33,  35. 


demnation  upon  transgressors  (Deut.  27 : 

26;  Rom.  7:12-14;    Gal.  3:10),      hC,      OT     kciS, 

glory,  as  we  have  already  seen; 
much  more  doth  the  ministra- 
tion, or  miyiistry,  of  righteous- 
ness, which  reveals  a  righteousness 
and  how  it  may  be  obtained  (5 :  21 ; 
Rom.  1  :  17;  3  :  21),  exceed  iu  glory. 
The  latter  surely  abounds  in  glory  in 
contrast  to  the  glory  of  the  former. 

10.  For,  to  explain  and  confirm 
what  I  have  just  said,  even  that 
Avhich  was,  better,  has  been,  made 
glorious,  as  brought  to  view  in  ver. 
7,  has  no  glory  in  this  respect, 
namely,  by  reason  of,  or  on  account 
of,  the  glory  that  excelleth.  The 
law  has  no  glory  in  comparison  with 
the  surpassing  glory  of  the  gosi^el. 
The  glory  of  the  ministry  under  the 
old  covenant  disappears  before  the 
glory  of  the  ministry  under  the  new, 
like  the  light  of  the  moon  before  the 
effulgence  of  the  sun. 

11.  For,  to  clinch  or  rivet  the  argu- 
ment, if  that  which  is  done  away, 
or  better,  is  passing  away  (seeon  ver.  7), 
was  glorious,  was  accompanied  with 
and  in  the  midst  of  glory,  much  more 
that  which  remaineth  is  glori- 
ous, is  attended  with  glory  as  a  per- 
manent attribute.  The  contrast  is  be- 
tween that  which  passes  away  and 
ceaseth,  and  that  which  abides  and  is 
permanent.  The  ministry  of  Moses 
under  the  law  was  transitory ;  the 
ministry  of  the  new  covenant  is  abid- 
ing. If  the  former  was  attended  with 
glory,  much  more  must  the  latter  re- 
main in  glory,  both  here  in  the  present 
dispensation,  and  in  the  future  heavenly 
kingdom. 

12-18.  Paul  AND  HIS  fellovs^-la- 


BOEEES  SUPEEIOE  TO  MOSES  IN  THE 
EESULTS  OF  THEIE  MINISTEY.  ALL 
ChEISTIANS  PARTAKEES  of  ITS  GLORI- 
OUS RESULTS. 

12.  Seeing  then  that  we  have 
such  hope,  of  the  permanent  glory 
pertaining  to  the  new  covenant  and  its 
ministry,  we  use  great  plainness, 

great  freedom  and  unreservedness, 
bordering  on  boldness,  of  speech. 
The  fullness  and  unreservedness  of  the 
gospel  (this  verse)  is  contrasted  with 
the  reserved  and  partial  revelations  of 
the  law  (next  verse).  "We  speak 
everything  with  freedom^  keeping  back 
nothing,  suspecting  nothing,  but  speak- 
ing plainly"  (Cheysostom).  Notice 
tliat  in  ver.  4,  Paul  says  such  trust,  or 
confidence ;  but  here  with  a  Avider  and 
further  range  of  vision  of  future  and 
unending  glory,  his  confidence  becomes 

such  a  hope  (PWI.  2  :  15,  I6;  1  Thess.  2:19; 
2  Tim.  4  :  8.      Comp.  on  2  :  17). 

13.  And,  we  are,  not  as  Moses, 

we  do  not  do  as  he  did,  who  put  a 
vail  over  his  face,  that  the  chil- 
dren of  Israel  could  not,  rather, 
might  not,  steadfastly  look,  or  in- 
tenfly,  to  the  end  of  that  which  is 
abolished,  better,  on  the  end  of  that 
which  ivas  passing  away,  the  transitory 
nature  of  the  old  covenant  being  prom- 
inent here.  The  Revised  version  of 
Exod.  34  :  33,  reads,  "  And  when  Moses 
had  done  speaking  with  them,  he  put  a 
vail  on  his  face."  And  this  accords 
w4th  the  Septuagint  version  of  the 
same  passage ;  and  also  agrees  with  the 
original  here,  which  implies  that  Moses 
put  the  vail  over  his  face  after  speaking 
to  the  people,  in  order  that  they  miglit 
not  behold  the  glory  fading  from  his 
face.     Paul  uses  an  allegorical  illustra- 


846 


II.  CORI^'THLAJXS 


[Ch.  III. 


'their  minds  were  blinded:  for  until 
this  day  remaineth  the  same  vail  un- 
taken  away  in  the  reading  of  the  Old 
Testament ':  'which  vail  U  done  away 

15  in  Christ ;    but  even    unto   this   day. 
when  Moses  is  read,  the  vail  is  upon 

16  their   heart.      Nevertheless  'when    it 
shall  turn  to  the  Lord,  "the  vail  shall 

17  be  taken  awav.    Now  » the  Lord  is  that 


14  was  passing  away.  But  their  under- 
standings were  hardened  :  for  until 
this  day  on  the  reading  of  the  old  cov- 
enant the  same  vail  abides,  not  being 
taken  away  ;  which  vail  is  done  away 

15  in  Christ.  But  even  t<j  this  day,  when- 
ever Moses  is  read,  a  vail  lies  on  their 

16  heart.    But  whenever  it  turns  to  the 

17  Lord,  the  vail  is  taken  awav.    Now  the 


r  4  :  4 ;  see  Tf:tB.  Deut.  29  :  4 ;  John  12  :  40. 
u  laa.  25  :  7. 


t  Deut.  30  :  10  ;  Hosea  3:5;  Bom.  11  :  23,  25-27. 
X  1  Cor.  15  :  45. 


tion,  to  show  the  transitory  glory  of  the 
law,  passing  away  like  the  glory  of 
Moses'  face.  In  ver.  7,  Paul  speaks 
from  a  ditiferent  point  of  view.  There, 
as  in  Exod.  ^  :  30,  34,  35,  the  reference 
is  to  Moses  putting  on  the  vail,  because 
of  the  terror  of  the  Israelites  at  the 
brightness  of  liis  face,  emphasizing  the 
glory  of  the  law,  which  glory  the  gospel 
greatly  surpassed.  Here  the  reference 
is  to  concealing  the  fading  glon*-  of  his 
face,  emphasizing  the  veiling  of  truth 
under  the  law  in  contrast  to  the  open 
plainness  of  the  gospel's  proclama- 
tion. The  law  came  with  its  types  and 
shadows  of  good  things  to  come;  the 
gospel  with  its  clear  and  full  revelation 
of  eternal  life  and  future  glory.  I 

14.  But  their  minds,  or  under- 
standing!!, were  blinded,  hardened 
or  dulled.  The  figure  is  that  of  a  hard  I 
substance  which  may  blind  or  dull  the 
sight.  Here  their  understandings  or 
perceptions  had  been  dulled  and  cal- 
loused ;  and  the  gospel  proclamation, 
though  so  plain,  was  of  no  avail. 
(Comp.  4 : 3, 4. )  FoT,  to  provc  and  illus- 
trate the  fact  of  their  hardened  under- 
standings, until  this  day  remaineth 
the  same  vail  untaken  away  in 
the  readin;?  of  the  old  testa- 
ment, rather,  for  until  this  day,  on 
reading  the  old  corenarit,  the  law,  the  ■ 
books  of  Moses,  the  same  roil  re)nains,  \ 
not  being  taken  away,  the  same  hard- 
ness and  blindness  continues,  Which 
vail  is  done  away,  or  is  being  re- 
moved, in  Christ.  The  work  is  going 
on,  and  the  spiritual  blindness  and  ig- 
norance is  being  removed  as  they  are 
converted.  Many  however  prefer  to 
translate  and  connect  with  what  pre- 
cedes, thus:  the  same  rail  remains  at 
the  reading  of  the  laic,  it  not  being  dis- 
covered that  it  is  done  aicay  in  Chnst. 
AVliile  this  is  allowable  and  makes  good 
sense,  it  does  not  seem  to  me  to  be  the  : 
most  natural  meaning  of  the  original.  I 


f  Compare    Winer's    "  Grammar,"    p. 
534.) 

15.  But  even  unto  this  day, 
whenever  Moses  is  read,  the  writing 
of  Moses,  answering  to  the  old  covenant 
of  the  preceding  verse,  the  vail  is 
upon  their  hearts.  The  figure  is 
changed ;  the  veil  is  not  over  their 
faces,  but  lying  upon  their  hearts.  It 
was  not  an  intellectual,  but  a  moral 
blindness,  afiecting  their  whole  inner 
being,  which  caused  their  unbelief  and 
prevented  them  from  seeing  the  transi- 
tory character  of  the  old  dispensation. 
Compare  Stephen's  speech  and  its  re- 
sults (  Acts  7  :  51-M.  and  notes  V 

16.  Nevertheless,  when,  better. 
But  whenever,  it,  referring  to  heart,  in 
the  preceding  clause.  The  reference  is 
general  and  indefinite.  But  inasmuch 
as  it  was  the  Jewish  heart  that  was 
veiled,  so  the  same  heart  is  meant. 
Whenever  Jews  individually  or  col- 
lectively turn  unto  the  Lord,  that 
is,  unto  Jesus  Christ  (ver.  u),  the  vail 
shall  be  taken  away,  rather,  is 
taken  off,  as  Moses  took  ofl'  his  veil 
when  he  went  in  to  speak  to  the  Lord 
(Exod.  54:  34).  ""When  their  heart  goes 
in  to  speak  with  God,  ceases  to  con- 
template the  dead  letter,  and  Itegins  to 
commune  with  the  Spirit  of  the  old 
covenant  (the  Spirit  of  God),  then  the 
veil  is  removed,  as  it  was  from  the  face 
of  Moses"  (Alford). 

17.  Paul  explains  what  he  had  just 
said  in  ver.  16.  Now  the  Lord,  that 
is,  Jesus  Christ,  is  that  Spirit,  rather, 
is  the  Spii^it,  of  God  (^er.  3),  spoken  of 
in  a  general  way  and  in  opposition  to 
the  letter  (v^r.  e).'  He  was  the  revealer 
of  the  Old  Testament  Scriptures,  their 
sum  and  their  substance  ( i  P«^«er  i :  lo,  n ; 
R.v.  19  :  10).  "  The  last  Adam  was  made 
a  life-giving  Spirit  "  (  i  for.  i5  :  45).  He 
gives  life  to  the  letter  of  Scripture,  and 
to  believers  eternal  life  (John  lo  :  28:  i7:3). 
He  works  through  the  Holy  Spirit,  as 


Ch.  III.] 


II.  CORINTHIANS 


347 


Spirit:  land  where  the  Spirit  of  the 
IS  Lord  is,  there  is  liberty.  But  we  all, 
with  open  face  beholding » a.s  in  a  glass 
»the  glory  of  the  Lord,  ''are  changed 
into  the  same  image  '-■  from  glory  to 
glory,  even  as  by  the  Spirit  of  the  Lord 
[or,  of  the  Lord  the  Spirit] . 


Lord  is  the  Spirit :  and  where  the 
Spirit  of  the  Lord  is,  there  is  freedom. 
18  But  we  all,  with  unvailed  face  reflect- 
ing as  a  mirror  the  glory  of  the  Lord, 
are  transfigured  into  the  same  image 
fn^m  glory  to  glory,  as  by  the  Spirit  of 
the  Lord. 


y  Isa.  61  :  1 ;  John  S  :  36 ;  Rom.  8  :  2,  15,  16.  zl  Cor.  13  :  12.  <i  «  :  4,  6. 

6  Rom.  8  :  29 ;  1  Cor.  15  :  *9  ;  Eph.  4  :  22-21.  c  Pa.  84  :  7. 


his  agent  and  representative  in  the 
world  (J')hn  u  :  16,  17.  25,  26).  They  are 
viewed  as  one.  As  the  Father  and  the 
Son  are  said  to  be  one,  so  are  the  Son 
and  the  Spirit  one  in  their  working 
(John  16: 13-15).  Compare  Matt.  28  :  20, 
"Lo,  I  am  with  you  alway,"  by  a  liv- 
ing union  and  the  Holy  Spirit.  Some 
think  that  "the  Lord"  is  the  Holy 
Spirit  throughout  this  passage.  But 
Paul  says  just  after  this  (*:5)  that 
Christ  is  Lord,  and  Lord  is  a  common 
designation  of  Christ  in  the  Epistles. 
And  where  the  Spirit  of  the  Lord 
is,  there  is  liberty,  freedom,  from 
the  bondage  of  the  law  (Rom.  "e  :  u:  a  :  15), 
from  the  veil  of  blindness  and  hardness 
on  the  heart ;  freedom  to  enjoy  a  well- 
grounded  hope  and  to  speak  plainly 
and  boldly  (ver.  12),  and  to  look  with 
unveiled  face  upon  the  glory  of  Christ 
(rer.  18).  This  is  then  a  s^pi  ritual  free- 
dom, the  opp<^8ite  of  han'ng  a  veil  on 
the  heart  ( ^^r.  ;5 :  Rom.  3:9-11).  That  veil 
hindereil,  fetteretl,  and  kept  in  bondage 
the  spiritual  activities;  but  the  Spirit 
removes  the  barriers,  quickens  and 
governs  the  spiritual  powers  and  ac- 
tivities of  the  soul  (John  8  :  32,  36  ;  Rom.  6  :  18, 
22  :  James  1  :  25  :  1  Peter  2  :  16 ) . 

18.  But,  or  And,  having  the  Spirit 
of  the  Lord  and  enjoying  this  freetiora, 
we  all,  that  is,  all  Christians,  with 
open  face,  rather,  leith  unveiled  fare, 
instead  of  reading  the  letter  of  the  law 
with  veiled  hearts,  like  the  Jews,  etc. 
The  figure  of  the  veil  is  still  carried  on. 
As  Moses  went  in  to  speak  with  the 
Lord  and  saw  his  glory  unveiled  ( Fixod. 
3:i :  18-22 :  34  :  5-^,  34),  SO  HOW  Christians  are 
permitte<l  to  see  that  glory,  both  as  it 
was  dimly  reflected  in  the  old  covenant, 
and  also  as  it  is  brought  more  clearly 
into  view  in  the  new.  Beholdins:  as 
in  a  glass  the  a:Iory  of  the  Lord, 
heholdi)ig  for  ouraelres  the  glory  of  the 
Lord,  of  Christ,  (Jo  in  a  mirror,  from 
which  it  is  reflected.  The  mirror  was 
polished  metal.   The  veil  is  taken  away 


!  from  all  believers  in  Christ  ( ver.  le),  and 
they  behold  the  glory  of  Gotl  in  the 
j  face  of  Jesus  Christ  (*  m,  ueb.  i :  3 ;  John 
1 :  14:  Col.  1 :  15).     They  sec  this  glory  in 
the  word  of  God,  both  in  the  Old  and 
New  Testament,  and  by  faith  as  it  is 
I  revealed  to  them  by  the  Spirit.     Some 
j  translate.   And   we  all,    with  unveiled 
face,  reflecting  as  a  mirror  the  glory  of 
the  Lord,  just   as   Moses'  face  shone, 
I  reflecting  Gixl's  glory.     But  this  is  not 
I  the  more  ordinary  meaning  of  the  word, 
and  is  not  so  natural  as  an  interpreta- 
tion.    It  is  a  true  and  beautiful  infer- 
ence of  what  is  here  said.     Christians 
do    behold    Christ's    glory,   they    are 
transformed  thereby,  and  as  a  result 
they  reflect  Christ's  image  and  glory. 
Are  changed,  <ire  tran.^flgfired  (the 
same  used  in  Matt.  17:2;  Mark  9:2; 
Kom.  12  :  2),  into  the  same  image, 

that    is,    of  Christ    (Oal.  4  :  I9:   1  John  3  :  2), 

from  glory  to  glory,  from  one  degree 
of  glory  to  another,  according  to  the 
distinctness  of  the  view  in  the  mirror. 
"  Christians  who  look  seldom  and  in- 
distinctly into  the  mirror  will  have 
Christ's  image  in  the  soul  more  faintly 
and  indistinctly.  They  who  abide,  con- 
stantly looking  at  Christ  in  the  mirror 
of  the  gospel,  will  receive  the  impres- 
sion of  his  character  with  a  more  strik- 
ing likeness  to  the  original  "  (A.  CAR- 
SON). As  by  the  Spirit  of  the 
Lord,  a  free  translation  of  the  orig- 
inal, the  Lord's  Spirit,  that  is,  the  Holy 

Spirit     (Rom.  8   :  9:   Gal.  4:6).       The     Holy 

Spirit  is  the  representative  of  Christ  in 
the  world,  the  author  of  regeneration 
and  sanctitication,  who  takes  the  things 
of  Christ  and  shows  them  to  us  (John 
16  14:  Rom.  8  10.  u.  29).  Qthers  prefer  to 
render.  Even  as  from  the  Lord  the 
Spirit,  as  designated  in  ver.  17 ;  as 
Christ  was  the  Spirit  of  the  law,  so 
under  his  directi<m  and  influence  the 
DiNiue  Spirit  effects  this  transforma- 
tion. It  IS  well  to  bear  in  mind  in 
interpreting  these  verses  that  God   is 


348 


II.  CORINTHIANS 


[Ch.  IV. 


4       THEREFORE  seeing  we  have  this 
ministry,  '^as  wo  have  received  mercy, 


THEREFORE  having  this  ministry, 
as  we  received  mercy,  we  faint  not. 


dl  Tim.  1  :  13. 


Spirit,  and  that  the  Father,  Son,  and 
Holy  Spirit  are  one  in  essence,  and  that 
there  is  a  unity  in  all  their  purposes 
and  operations. 

Practical  Remarks. 

1.  Letters  of  commendation  are  proper 
and  often  serviceable,  but  should  be  given 
only  when  deserved  (ver.  1 ;  Acts  18  :  27). 

2.  The  less  deserving,  the  greater  the 
number,  too  often,  of  recommendations 
(ver.  1). 

3.  The  minister's  best  recommendation 
may  be  read  in  the  souls  saved,  and  the 
Christians  built  up,  by  his  ministry  (ver. 
2,3;  IThess.  2:19). 

4.  True  religion  is  of  the  heart  and  born 
of  the  Spirit.  All  else  is  superficial  and 
false  (ver.  3 ;  John  3  :  3,  5). 

5.  God  is  the  minister's  sure  support,  in 
whom  he  finds  a  full  supply,  if  he  labors 
in  a  trustful  and  obedient  spirit  (ver.  4-6 ; 
Acts  26  :  22). 

6.  Christian  ministers  find  their  great 
encouragement  in  the  fact  that  their  suf- 
ficiency is  from  God  (ver.  5 ;  1  Cor.  3:7). 

7.  A  true  gospel  ministry  is  a  spiritual 
ministry.  It  is  evangelistic  and  spiritual 
in  its  results  (ver.  6;  Acts  19  :  10,  17-20). 

8.  The  Christian  ministry  is  glorious, 
having  a  glorious  message,  attended  by  a 
glorious  spirit,  and  with  glorious  results. 
Its  work  is  correspondingly  solemn  and 
responsible  (ver.  7-11 ;  4  :  5,  6). 

9.  How  vain  to  attempt  to  be  justified 
by  the  laAv,  whose  ministry  is  that  of  con- 
demnation and  death  (ver.  7,  9 ;  Rom.  3  : 
20). 

10.  How  great  the  danger  of  grieving 
the  Spirit,  since  the  gospel  ministry  of  the 
Spirit  is  our  only  hope  (ver.  8 ;  Eph.  4  : 
30). 

11.  The  Mosaic  economy  wa.s  introduc- 
tory and  preparatory.  The  gospel  dispen- 
sation is  final  and  permanent  in  its  results. 
How  gratefully  should  its  superiority  be 
acknowledged  and  its  blessings  improved 
(ver.  10,  11;  Gal.  4  :  21-26). 

12.  Ministers  owe  it  both  to  the  gospel 
and  to  their  hearers  that  they  preach 
boldly,  plainly,  and  intelligibly,  so  as  to 


be  clearly  understood  (ver.  12;  1  Cor.  2  : 
1-5). 

13.  The  Old  Testament  should  be  read 
under  the  light  of  the  New  (ver.  13-15; 
Luke  24  :  27). 

14.  The  reason  why  the  Jews  misunder- 
stand their  own  Scriptures  is  their  blind- 
ness and  hardness  of  heart.  So  many 
now  read  only  the  letter  of  the  word  and 
see  not  the  spirit  (ver.  13-15 ;  Rom.  9  :  30- 

15.  Israel  will  in  due  time  return  to  the 
Lord  and  acknowledge  Christ  (ver.  16; 
Rom.  11  :26ff.). 

16.  The  true  glory  of  the  Scriptures  is 
seen  by  any  one  only  as  he  has  turned  to 
the  Lord  (ver.  16 ;  1  Cor.  2  :  14-16). 

17.  Christ  is  the  revealer  of  truth,  both 
in  the  Old  and  the  New  Testament  (ver. 
17;  John  14  :  6;  18:36-38). 

18.  The  gospel  has  a  transforming  poAver, 
reflecting  the  image  of  Christ  and  assimi- 
lating all  true  believers  to  his  likeness 
(ver.  18 ;  4:6;  1  John  3:2;  see  Carson's 
"Knowledge  of  Jesus,"  pp.  203-233). 

CHAPTER  IV. 

Having  such  a  glorious  ministry,  the 
apostle  affirms  his  courage  in  preaching 
tne  gospel  conscientiously,  honestly, 
and  purely  (ver.  i,  2)^  and  if  any  perish, 
it  is  through  shutting  their  eyes  to  the 
glory  of  Christ  (ver.  s-e).  Ministers  are 
indeed  weak  in  themselves,  like  earthen 
vessels,  but  this  by  contrast  only  sets 
oflf  the  power  of  God  in  their  ministry 
(ver.  7-11),  which  is  for  the  good  of  their 
converts  and  the  glory  of  God  (ver.  12-15), 
In  their  weakness  they  are  cheered  by 
the  prospects  of  a  glorious  future  life 
(vtr.  16-18),  confidently  expecting  a  glori- 
fied body  (5  : 1-4),  having  the  earnest  of 
the  Spirit  and  stimulated  by  the  judg- 
ment (5:5-10). 

1-6.  Their  ministry  genuine 
and  faithfully  exercised  in 
the  sight  of  god,  and  they  who 
perish  shut  their  eyes  to  the 
glory  which  it  proclaims. 

1.  Therefore,  seeing  we  have 
this  ministry,  so  glorious  (3:7-i6), 
and  conferring  such  blessing  and  privi- 


Ch.  IV.] 


II.  CORINTHIANS 


349 


2    e  we  faint  not ;  but  have  renounced  the    2 
hidden  things  of  dishonesty,  not  walk-  j 
ing  in   craftiness,   ''nor  handling  the 
word  of  God  deceitfully  ;  but  e  by  man- 
ifestation of  the  truth  ^  commending  ; 
ourselves  to  every  man's  conscience  in 


the  sight  of  God. 

3  But  if  our  gospel  be  hid,  nt  is  hid  to 

4  them  that  are  lost :  in  whom  ^  the  god 
of  this  world  '  hath  blinded  the  minds 
of  them  which  believe  not,  lest  the 
light  of  the  glorious  gospel  of  Christ, 
mwho  is  the   image  of   God,  should 


But  we  renounced  the  hidden  things 
of  shame,  not  walking  in  craftiness, 
nor  handling  with  guile  the  word  of 
God  :  but,  by  the  manifestation  of  the 
truth,  comniending  ourselves  to  every 
man's  conscience  in  the  sight  of  God. 
But  even  if  our  gospel  is  vailed,  it  is 
vailed  in  those  who  are  perishing ;  in 
whom  the  god  of  this  age  blinded  the 
understandings  of  the  unbelieving, 
that  the  light  of  the  gospel  of  the  glory 
of  Christ,  who  is  God's  image,  should 


e  Acts  20  :  23,  24.       /2  :  17  ;  1  Thess.  2  :  3-5.        g  6  :  4-7.        hS  :  11.        1 1  Cor.  1  :  18 ;  2  Thess.  2  :  10. 
k  Matt.  4  :  8,  9  ;  John  12  :  31 ;  Eph.  2:2;  Rev.  20  :  2,  3.         1 3  :  14 ;  John  12  :  40.        m  See  refs.  John  14  :  9. 


leges  upon  Christians  (3  :  n,  i8),  as  we 
have   received  mercy,  evm  as  ice 

obtained  mercy,  at  our  conversion  and 
our  appointment  to  this  work  (Acts  26: 

16;  1  Tim.  1  :  12-16),  WC  faint  UOt,  tVC  lose 

not  courage,  in  speaking  and  acting. 
Paul  returns  to  the  thread  of  thought, 
before  expressed,  in  "  having  such  confi- 
dence," "such  hope,"  and  "using  such 
plainness  of  speech  "  (3  :  4-6, 12).  Notice 
Paul's  humility  and  how  he  regards 
himself  as  unworthy,  "as  we  have  re- 
ceived mercy"  (ver.5;  1  Cor.  15:  9;  Eph.  3:  8). 

2.  But,  or  And,  have  renounced 
the  hidden  things  of  dishonesty ; 

rather,  we  renounced ,  at  the  very  begin- 
ning of  our  ministry,  tJie  hidden,  or 
secret,  things  of  shame,  those  secret 
practices  which  shame  conceals  and  of 
which  one  ought  to  be  ashamed.  Not 
walking  in  craftiness,  not  conduct- 
ing ourselves  in  the  ministry  with  con- 
trivances and  intrigues  to  attain  our 
end  ;  compare  the  craftiness  of  the  He- 
rodians  (Luke  20  :  20-23).  Bfor  handling 
the  word  of  God  deceitfully,  not 
adulterating  or  falsifying  the  word  of 
God,  mixing  it  with  false  teachings. 
There  may  be  a  reference,  by  way  of 
contrast,  to  the  false  teachers  and  op- 
posers  of  the  apostle.  There  is,  how- 
ever, a  reafiirming  of  what  he  had  said 
in  2  :  17.  But,  by  (/A^")  manifesta- 
tion of  the  truth,  plainly  and  clearly 
presenting  the  unadulterated  truth  of 
God,  the  gosjDcl,  in  contrast  to  the  crafty 
and  the  corrupting  teachings  just  men- 
tioned (1  Thess.  2 : 3, 4).  Commendiug 
ourselves  to  every  man's  con- 
science, this  plain  preaching  of 
Christ,  forming,  as  it  were,  another 
letter  of  recommendation  (33),  ad- 
dressed to  the  consciences  of  men  in 
the  sight  of  God,  in  the  presence  of 


the  all-seeing  God,  who  searches  the 
heart  both  of  the  speaker  and  hearer 
(2:17).  The  gospel,  when  thus  pro- 
claimed, has  a  self-evidencing  power, 
witnessing  to  the  honesty  of  those  who 
preached  it. 

3.  But,  even,  if,  notwithstanding 
the  evident  truthfulness  of  the  gospel 
and  its  clear  and  forcible  presentation, 
our  gospel  he  hid,  rather,  is  veiled, 
as  was  the  case  with  Israel  in  reading 
the  law  (3:14),  it  is  hid  to  them 
that  are  lost,  rather,  it  is  veiled  in, 
or  among  those  that  are  perishing — in 
a  perishing  condition  ( 1  Cor.  1 :  is  ;  Luke 
15  :  24. 32) .  Tlic  iicxt  vcrsc  cxplains  how 
this  veiling  took  place. 

4.  In  whom  the  God  of  this 
world,  a  name  applied  to  Satan,  wlio 
rules  in  the  hearts  of  worldly  men,  or 
the  men  of  this  wicked  age.  He  is 
styled  "  the  prince  of  this  world  "  in 
John  12  :  31  ;  14  :  30,  "the  prince  of 
the  power  of  the  air"  in  Eph.  2  :  2. 

(Comp.   Eph.   6  :    12;    Rev.   12    :    12.)         Hath 

blinded  the  minds  of  them  that 
believe  not,  more  exactly.  Blinded 
the  understandings  (see  ou  3: 14)  of  the 
unhelieving,  those  disbelieving  and  re- 
jecting the  only  way  of  salvation  (J"hn 

3  :  18;   5  :  40;  Acts  4  :  12)/  The  WOrd  blinded 

is  a  literal  translation  and  is  not  the 
word  used  in  3  :  14.  Figuratively,  it 
is  applied  to  the  blunting  or  darkening 
of  the  mental  and  moral  perceptions. 
While  all  are  spiritually  blind  by 
nature,  this  blindness  is  aggravated  by 
rejecting  the  gospel.  Lest  the  light 
of  the  glorious  gospel,  better, 
that  the  brightness  of  the  gospel  of  the 
glory  of  Christ,  who  is  the  image 

of  God  (3  :  18 ;  John  1  :  14-18  ;  Col.  1  :  15  ;  Heb. 

1:3)^  should  not  shine,  or  daivn,  upon 
them.     The  words   unto  them,  are 


350 


II.  CORINTHIANS 


[Ch.  IV. 


5  shine  unto  them.  »  For  we  preach  not 
ourselves,  °  but  Christ  Jesus  the  Lord  ; 
and  p  ourselves  your  servants  for  Jesus' 

6  sake.  For  (iod,''i  who  eomraanded  the 
light  to  sliine  out  of  darkness,  hath 
shined  in  our  hearts,  to  give  "^the  light 
of  the  knowledge  of  the  glory  of  God 
in  the  face  of  Jesus  Christ. 

Motives,  responsibilities,  trials,  and  supports 
of  the  apostolic  ministry. 

7  But  we  have  this  treasure  in '  earthen 
vessels,  Hhat  the  excellency  of  the 
ptower  may  be  of  God,  and  riot  of  us. 


5  not  shine.  For  we  preach  not  our- 
selves, but  Christ  Jesus  as  Lord ;  and 
ourselves  as  your  servants  for  Jesus' 

6  sake.  Because  it  is  God,  that  said. 
Out  of  darkness  light  shall  shine,  who 
shined  in  our  hearts,  to  give  the  light 
of  the  knowledge  of  the  glory  of  God 
in  the  face  of  Christ. 

7  But  we  have  this  treasure  in  earthen 
vessels,  that  the  exceeding  greatness 
of  the  power  may  be  God's  and,  not 


n  John  3  :  27-31 ;  Acts  14  :  11-15.  o  1  Cor.  1  :  23  ;  Col.  1  :  27,  28. 

p  Matt.  10  :  25-28 ;  John  13  :  12-15  ;  1  Cor.  9  :  19-23.  q  Gen.  1  :  3. 

r  Ver.  4  ;  1  Cor.  2  :  12-15  ;  1  Peter  2:9.  »  1  Cor.  1  :  28  ;  Heb.  5:2.  <  1  Cor.  2 


3-5. 


not  in  the  original,  but  are  naturally 
implied.  Compare  "shined  in  our 
hearts"  (ver. e).  The  gospel  displays 
the  glory  of  Christ  and  the  glory  of  his 
work  (Phil.  2 : 9-11),  as  the  only  begotten 
of  the  Father,  full  of  grace  and  truth. 
The  image  of  God  is  the  perfection,  the 
highest  manifestation  of  his  glory,  as 
one  with  the  Father  (JoUu  u  :  8-11). 

5.  The  apostle  gives  a  reason  for  the 
preceding  statement.  For  we  preach 
not  ourselves,  as  masters  or  lords 
(1:24) J  but  in  preaching  the  glad  tid- 
ings of  the  glory  of  Christ,  we  preach 
Christ  Jesus,  as  Lord,  as  the  su- 
preme Lord  and  Master,  and  our- 
selves, in  contrast,  your  servants, 
your  slaves  or  bond-servants,  for 
Jesus'  sake.  On  account  of  Christ 
he  feels  constrained  and  under  obliga- 
tion to  do  this  (5  :  14).  In  his  humility 
how  far  was  he  from  commending  him- 
self (3:1). 

6.  We  preach  Christ  as  Lord  and 
ourselves  as  your  servants,  For,  (iod 
Avho  commanded  light  to  shine 
out  of  darkness,  first  at  creation 
and  then  in  the  moral  and  spiritual 
world  (John  1 : 4. 5),  hath  shined  in 
our  hearts.  The  most  approved  text, 
however,  reads.  For,  or  Because  it  is 
God  that  said.  Light  shall  shi)ie  out  of 
darkness  (gc"- ^  •^),  who  shined  in  our 
hearts  (Johns  12),  the  creator  of  light 
and  the  illuminator  of  the  soul  being 
the  same,  that  ire  maxj  give  the  light  of 
the  knoivledge  of  the  glory  of  God,  sub- 
stantially the  same  idea  as  "the  liglit 
of  the  gospel  of  the  glory  of  Clirist " 
(ver.  4)  in  the  face  of  Christ,  as  it  shines 
in  his  face.  The  face  of  Christ  is  his 
character    and    person,    which   distin- 


guishes him  from  all  others,  as  the 
Mediator  of  the  new  covenant  (Heb. 
12 :  24) ;  and  his  glory,  the  glory  of 
the  invisible  God,  far  transcends  the 
brightness  on  the  face  of  Moses  (3 :  13). 
The  "word  rendered  face,  is  translated 
person  in  2  :  10.  The  light  has  shined 
in  our  hearts  in  order  that  we  may 
spread  the  light  (2: 15,  le,- 3  : 3,  e).  In 
view  of  such  an  illumination  of  the 
apostle's  soul  he  could  not  only  be  for- 
getful of  self,  but  proclaim  such  excel- 
lence, glory,  and  grace, 

7-15.  The  bodily  and  outward 
weakness  of  the  minister  but 
sets  off  the  spiritual  power  and 

DIGNITY  OF  HIS  MINISTRY.      The  apOS- 

tle's  difficulties  and  supports. 

7.  In  this  and  the  three  following 
verses  the  apostle  descril>es  his  personal 
weakness,  thereby  showing  that  all  is 
to  be  ascribed  to  God  and  not  to  men 
(3:5).  But,  though  there  is  such 
glory  in  the  gospel  we  preach,  we 
have  this  treasure,  especially  "the 
light  of  the  knowledge  of  the  glory  of 
God"  in  Christ  (ver.  6),  which  the 
gospel  ministry  proclaims  (ver.  1 ;  2 :  u), 
in  earthen  vessels,  in  weak,  frail 
bodies  (ver.  10,  le),  affecting  the  whole 
being.  Treasures  were  often  kept  in 
earthen  jars.  The  figure,  however,  na- 
turally reminds  one  of  the  torches 
in  Gideon's  pitchers  (Judg.  7 :  le).  The 
weakness  of  these  vessels,  made  of  clay 
(Gen.  2  : 7:  1  Cor.  15  :  47),  is  the  prominent 
thought.  The  design  of  God  in  this  is, 
that  the  exceWency^  the  superiority, 
of  the  power,  as  exhibited  in  their 
ministry,  may  be,  shown  to  be,  of 
God,  God's  power,  and  not  from  our- 
selves, as  a  source. 


Ch.  IV.] 


II.  CORINTHIANS 


351 


8  We  are  "troubled  on  every  side,  ^ yet 
not  distressed ;   ive  are  perplexed,  but 

9  not  in  despair ;  persecuted,  but  not  for- 
saken ;  y  cast  down,  but  not  destroyed  ; 

10  ^  Always  bearing  about  in  the  body  the 
dying  of  the  Lord  Jesus,  "that  the  life 
also  of  Jesus  might  be  made  manifest 

11  in  our  body.  For  we  which  live  *>  are 
alway  delivered  unto  death  for  Jesas' 
sake,' that  the  life  also  of  Jesus  might 
be  made  manifest  in  our  mortal  flesh. 

12  So  then  death  worketh  in  us,  but 


8  from  ourselves  ;  being  pressed  in  every 
way,  yet   not   straitened ;    perplexed, 

9  yet  not  despairing ;  pursued,  yet  not 
forsaken ;  smitten  down,  yet  not  de- 

10  stroyed  ;  always  carrying  about  in  the 
body  the  dying  of  Jesus,  that  the  life 
also' of  Jesus  may  be  manifested  in  our 

11  body.  For  we  Avho  live  are  always  de- 
live'red  to  death  for  Jesus'  sake,  that 
the  life  also  of  Jesus  may  be  mani- 

12  fested  in  our  mortal  flesh.  So  that 
death  is  working  in  us,  but  life  in  you. 


M  7  :  5-7  ;  11  :  23-30. 
z  Gal.  6  :  17  ;  Col.  1  :  24. 


2  12  :  10  ;  Prov.  14  :  26 ;  Kom.  8  :  35-37. 
o  Rom.  8  :  17  ;  2  Tim.  2  :  11,  12  ;  1  Peter  4  :  13. 


y  7  :  6  ;  Ps.  37  :  24. 
b  See  refs.  Rom.  8  :  36. 


8.  In  ver.  8-10  Paul  illustrates  the 
meaning  of  "earthen  vessels"  as  ap- 
plied to  himself  and  his  associates,  and 
the  superior  power  of  God.  All  the 
verbs  are  participles,  dependent  on  the 
preceding  statement.  We  have  this 
treasure  in  earthen  vessels  "  .  .  .  being 
troubled  on  every  side, pressedin 
every  way,  and  from  all  directions,  yet 
not  distressed,  not  straitened,^  not 
put  in  a  position  from  which  there  is  no 
escape,  being  perplexed,  not  know- 
ing Avhat  to  do,  yet  not  despairing,  not 
hopeless.  The  contrast  is  between 
doubt  and  despair.  ' '  A  way  of  escape 
is  never  wanting.  Perplexed  about  the 
future,  as  troubled  refers  to  the  pres- 
ent" (Bengel). 

9.  Being  persecuted,  but  not 
forsaken,  or  pursued  by  enemies, 
persecutors,  yet  not  forsaken  by  God; 
cast  doAvn,  but  not  destroyed, 
struck  down  to  the  ground,  yet  not  de- 
prived of  life,  not  left  unable  to  renew 
tlie  conflict.  In  the  last  verse  and  this, 
Paul  appears  to  compare  himself  to  a 
combatant,  and  tlie  illustration  here 
reaches  a  climax.  First  he  is  hardly 
pressed,  then  in  straits  as  to  what  to  do, 
then  pursued,  and  then  actually  smitten 
down. 

10.  And  this  was  not  an  occasional 
experience,  but  like  Christ  in  the  flesh, 
he  was  undergoing  a  continual  succes- 
sion of  indignities  and  sufferings ;  and 
also  like  Christ  he  was  having  a  succes- 
sion of  deliverances  and  victories  by 
the  power  of  God.  Always  bearing 
about  in  the  body  the  dying,  the 
putting  to  death,  of  Jesus,  who  was 
suffering,  as  it  were,  a  protracted  death 
in  the  trials,  hardships,  and  sufferings 
manifested  in  the  apostle's  body  (coi. 
1 :  24).  Lord  is  omitted  in  best  text. 
That    the   life   of  Jesus,  his  tri- 


umphant, resurrection  life,  may  be 
manifest  in  our  body,  in  the  re- 
peated deliverances  from  the  perils  of 
death.  Paul  conceives  himself  as 
closely  connected  with  Christ  in  his 
suffering  and  triumphs. 

11.  Paul  explains  still  further.  For 
we  which,  who,  live,  who  are  in  the 
midst  of  life,  are  alway  delivered 
unto  death,  a  kind  of  living  death 

((comp,  1:8);    "  iu  dcaths   oft  "  (U  :  23)  ;    "I 

die  daily"  a  cor.  i5 :  si))  for  Jesus' 
sake,  in  his  behalf  and  for  his  cause 
(ver.  16).  And  the  divine  design  is, 
that  the  life  also  of  Jesus  may  be 
manifested  in  our  mortal  flesh,  iu 
our  flesh  subject  to  death.  This  is  an 
emphatic  repetition  of  the  last  clause  of 
ver.  10,  the  decaying  nature  of  the  body 
l)eing  brought  into  view.  But  even  in 
this,  Christ's  life  and  power,  whereby 
he  conquered  death,  is  .shoAvn  forth  in 
our  dying  flesh.  "  God  exhibits  death 
in  the  living,  that  he  may  exhibit  life 
in  the  dying ' '  (  Alford  ) . 

13.  Paul  sums  up  what  he  had  said, 
and  brings  in  a  new  thought,  the  rela- 
tion of  his  sutferings  to  his  Corinthian 
converts.  So  then  death,  the  dan- 
gers and  sutFering  by  which  the  dying 
of  Jesus  is  mantfested  in  our  mortal 
bodies,  worketh,  is  active  in  us,  this 
mortal  peril  is  our  own  (i  Cor.  4:9);  but 
life  which  is  exhibited  in  us,  is  for 
your  benefit,  and  is  working  actively 
in  you  (ver.  14, 15 ;  Rora.  8 :  16, 17).  Through 
death  comes  life  (John  12: 24).  "The 
death  of  Christ  was  the  life  of  the  world  ; 
the  dying  daily  (1  Cor.  15  :  si)  of  his  dis- 
ciples, by  virtue  of  the  same  Spirit  that 
lives  in  him,  is  the  means  whereby  that 
life  spreads  among  mankind.  Death 
may  be  said  to  be  working  in  Christ's 
ministers,  because  of  their  visible  sor- 
rows,  anxieties,   persecutions    ^ver.  le)  • 


352 


II.  CORINTHIANS 


[Ch.  IV. 


13  life  in  you.  We  having « the  same  spirit 
of  faith,  according  as  it  is  written,  I 
believed,  and  tlierefore  have  1  spoken  : 
we  also  believe,  and  therefore  speak  ; 

14  knowing  that  "^he  which  raised  up  the 
Lord  Jesus  shall  raise  up  also  by  Jesus, 

15  *  and  shall  present  ?/.s  with  you.  For 
''all  things  are  for  your  sakes,  that  ?the 
abundant  grace  might  through  the 
thanksgiving  of  many  redound  to  the 
glory  of  God. 

16  For  which  cause  we  faint  not ;  but 


13  But  having  the  same  spirit  of  faith,  ac- 
cording to  what  is  written,  I  believed, 
therefore  did  I  speak,  we  also  believe, 

14  therefore  also  we  speak ;  knowing  that 
he  who  raised  up  the  Lord  Jesus  will 
raise  up  us  also  through  Jesus,  and 

15  will  present  us  with  you.  For  all  the 
things  are  for  your  *sakes ;  that  the 
grace,  abounding  through  the  many, 
may  make  the  thanksgiving  more 
abundant,  to  the  glory  of  God. 

16  Wherefore  we  faint  not ;  but  though 


cRom.  1  :  12;  2  Peter  1:1. 


dRom.  8  :  11;  1  Cor.  6  :  14. 
g  See  refs.  1  :  11. 


e  Jade  24. 


/I  :  4-6;  1  Cor.  3  :  21. 


life  in  their  converts  because  of  the 
change  in  their  character  and  acts" 
(J.  J.  Lias).  As  Christ  is  one  with 
his  people,  so  "  for  Jesus'  sake  "  (ver.  ii) 
embraces  his  people.  Paul's  converts 
were  not  only  comparatively  free  from 
the  anxieties  and  persecutions  to  which 
he  was  exposed,  but  through  these  ex- 
posures he  l)rought  Christ  to  them  as 
their    spiritual    and    resurrection    life 

(ver.  14,15). 

13.  We  having 9  rather,  But  hav- 
ing the  same  spirit  of  faith,  as  that  which 
animated  the  psalmist,  in  the  quota- 
tion that  follows.  There  is  a  contrast 
with  the  statement  just  made.  Though 
death  works  in  us  and  life  in  you,  yet 
we  have  this  faith  that  leads  us  to  speak 
openly  and  boldly.  Notice  how  he  re- 
turns again  and  again  to  this  idea.  In 
3  :  4  it  is  "  such  confidence  "  ;  in  3  :  12 
it  is  "  such  hope  "  ;  here  it  is  "  the  same 
liiith  "  as  that  indicated  in  Ps.  116  :  10. 
I  believed  and  therefore  have  I, 
or  more  exactly,  did  I  speak  (quoted 
from  the  Septuagint  version) ;  we  also 
believe  and  therefore  speak. 
Both  the  Hebrew  and  tlie  Greek  con- 
tain the  idea  that  speaking  was  the  re- 
sult of  faith,  which  was  the  point  in 
Paul's  mind.  The  psalmist's  faitli  en- 
abled him  to  triumph  over  all  his 
deadly  troubles  (ps.  iie  :  3,  s-u),  and  to 
declare  tlie  salvation  of  God ;  and  so  a 
similar  fhitli  enabled  Paul  and  his  as- 
sociates to  rise  above  the  infirmities  of 
the  body  and  the  exposures  and  dangers 
of  death,  and  proclaim  the  saving 
power  of  the  gos]>el. 

14.  His  fiiith  IS  grounded  on  the  res- 
urrection of  Christ.  Knowing  that 
he  which,  irho,  raised  up  the  Lord 
Jesus,  he  knew  that  the  resurrection 
of  Christ  had  actually  occurred  (iCor. 
15 : 8).    This  knowledge  gave  him  as- 


surance and  boldness  (i  cor.  is :  58).  Shall 
raise  up  us  also  by  Jesus,  or,  ac- 
cording to  the  best  authorities,  vith 
Jesus,  not  at  the  same  time,  but  sharing 
the  same  life  and  condition.  Paul  uses 
the  same  argument  as  in  1  Cor,  15  :  20- 
24.    He  does  not  appear  here,   as  at 

some  other  times  ( l  Thess.  4  :  15  :  l  Cor.  15  ;  51 )  , 

to  expect  the  second  coming  of  Chiist 
before  his  own  death.  His  severe  afflic- 
tion (1:8)  may  have  modified  his  an- 
ticipations. And  shall  present  us 
with  you  before  the  Father  in  glory 

(U  :  1  ;   Eph.  5  :  27  ;   Col.  1  :   22  :   Jucie  24).  With 

you,  in  fellowship  of  love  and  of  a 
glorious  reward. 

15.  With  you,  I  say,  for  all  things 
are  for  your  sakes.  (seei  cor.  3 :  21. 22; 
2  Tim.  2:10.)  What  lic  did  and  suffered 
were  among  the  all  things  which  were 
for  their  present  good  and  eternal  sal- 
vation. The  divine  purpose  is,  that 
the  abundant  grace,  rather,  that 
the  grace,  abounding  through  thegreater 
number  saved,  may  make  the  thanksgiv- 
ing more  abundant  to  the  glory  of  God. 
The  more  grace  the  more  saved,  and 
the  more  saved  the  greater  the  thanks- 
giving to  God.  (Comp.  1:11.)  He  sees 
his  work,  through  the  salvation  and 
thanksgiving  of  his  converts,  redound- 
ing to  God's  glory. 

16-18.  The  minister  of  the  gos- 
pel SUST.\INED  BY  THE  HOPE  OF  GLO- 
RIOUS IMMORTALITY.  This  thouglit  is 
developed  to  the  end  of  5  :  10.  Cheered 
by  the  prospect  of  an  eternal  life. 

16.  The  apostle  had  referred  to  rea- 
sons "  wliy  we  faint  not,"  in  ver.  1  ;  he 
now  draws  an  additional  reason  from 
what  he  had  just  said,  regarding  the 
certainty  of  the  resurrection,  and  that 
all  their  sufferings  were  working  out 
such  glorious  results.  And  this  was 
continuously  illustrated  in  his  experi- 


Ch.  IV.] 


II.  CORINTHIANS 


353 


b  though  our  outward  man  perish,  yet 
Uhe  inward  7iian  is  renewed  day  by 

17  day.  For  ''our  light  affliction,  i  which 
is  but  for  a  moment,  ™  Avorketh  for  us  a 
far  more  exceeding  and  eternal  weight 

18  of  glory ;  » while  we  look  not  at  the 
things  which  are  seen,  but  at  the 
things  which  are  not  seen :  <>  for  the 
things  which  are  seen  are  temporal ; 
but  the  things  which  are  not  seen  are 
eternal. 


our  outward  man  is  decaying,  yet  our 
inward  man  is  renewed  day  by  day. 

17  For  our  light  affliction,  which  is  but 
for  a  moment,  is  working  out  for  us 
more  and  more  exceedingly  an  eternal 

18  weight  of  glory  ;  while  we  look  not  at 
the  things  that  are  seen,  but  at  the 
things  that  are  not  seen  ;  for  the  things 
that  are  seen  are  for  a  season,  but  the 
things  that  are  not  seen  are  eternal. 


h  Job  19  :  26,  27  ;  Ps.  73  :  26.  i  Rom.  7  :  22  ;  Col.  3  :  10.  k  Matt.  5  :  12  ;  Rom.  8  :  18. 

n  Peter  I  :  6;  5  :  10.        m  Heb.  12  :  10,  11.         n5  :  7 ;  Rom.  8  :  24,  25 ;  Heb.  11  :  1.        o  IJohn  2  :  17. 


ence.  But  though  our  outward 
man,  the  body,  our  physical  nature, 
perish,  is  decaying,  the  wasting  pro- 
cess all  the  time  going  on,  as  the  result 
of  sorrows,  sufferings,  and  persecutions, 
yet  our  inward  man,  the  soul,  our  spir- 
itual nature,  is  renewed  with  spirit- 
ual strength  and  vigor  (coi.  3 :  lo)  day 
hy  day.  The  process  goes  on  from 
day  to  day,  effected  by  the  Holy  Spirit 

(ver.  6;  3:17)  aild  their  afflictions  (ver.  17). 

Notice  how  the  vivid  contrasts  are 
ranged,  from  clause  to  clause,  in  this 
and  several  verses  that  follow. 


the  Christian  who  has  this  faith  and  this 
aim  of  life.  For  the  things  Avhich 
are  seen  are  temporal,  are  for  a 
time,  temporary,  but  the  things 
Avhich  are  not  seen  are  eternal. 
The  one  pertains  to  the  brief  season  of 
this  life ;  the  other  to  the  unending  ages 
of  eternity.  "  This  verse  contains  the 
whole  philosophy  of  the  Christian  view 
of  affliction.  It  does  not  deny  the  real- 
ity of  earthly  sorrows,  or  underrate 
their  power,  as  did  the  stoics ;  but  after 
allowing  them  all  their  force,  calmly 
says  that  they  dwindle  into  insignifi- 


17.  This  renewal  in  connection  with  i  cance  when  compared  with  the  exceed- 


siiffering  further  explained.  For  our 
light  affliction  which  is  for  a 
moment,  more  exactly,  the  momentary 
lightness  of  our  affliction,  worketh  out 
for  us  7nore  and  more  exceedingly,  be- 
yond all  measure  and  beyond  what 
language  can  express,  an  eternal 
weight  of  glory — vast,  transcendent, 
never-ending  glory.  "The  apostle  op- 
poses things  present  to  things  future ; 
a  moment  to  eternity ;  lightness  to 
weight ;  affliction  to  glory.  Nor  is  he 
satisfied  with  this,  but  he  adds  another 
word,  more  exceedingly,  and  doubles  it " 
(Chrysostom).  It  is  in  this  exceed- 
ing excessive  manner  that  these  afflic- 
tions, momentary  and  light  compara- 
tively, work  out  for  us  never-ending 
blessedness.  "  Even  that  affliction 
which  is  excessive,  Avhen  compared 
with  less  afflictions  (1  =  8),  is  yet  light 
compared  with  the  exceeding  glory" 
(Bengel). 

18.  While,  or  since,  we  look  not 
at  the  things  which  are  seen,  but 
at  the  things  which,  that,  are  not 
seen  ;  the  object  of  our  gaze  is  not  the 
things  of  this  earthly  life,  but  those  be- 
yond the_  reach  of  bodily  sight.  By 
faith  the  invisible  becomes  assured  and 

real  (Heb.  11  :  1,27;    1  Cor.  2  :  9,  10).     Itisouly 


ing  and  eternal  glory  to  which  they 
lead"  (Chambers  in  Meyer).  The 
thought  is  continued  in  the  next  chap- 
ter. 

Practical  Remarks. 

1.  The  Christian  ministry  is  such  that 
the  preacher  of  the  gospel  should  never 
lose  courage  in  proclaiming  the  truth 
(ver.  1;  Acts  20  :  24). 

2.  The  gospel  comes  with  a  self-evi- 
dencing power  to  the  consciences  of  men 
(ver.  2,  4  ;  John  3  :  1&-21 ;  17  :  3). 

3.  The  gospel  is  pure,  simple  truth. 
Preachers  and  religious  teachers  should 
avoid  shams  and  all  deception,  and  pro- 
claim the  message  plainly  and  fully  (ver. 
2;  John  14  :  6;  Acts  20  :  27). 

4.  It  is  not  the  fault  of  the  gospel  that 
sinners  are  not  saved.  They  will  not  be- 
lieve, and  they  are  blinded  and  deluded 
by  Satan  (ver.  4 ;  John  5  :  40  ;  8  :  44). 

5.  The  great  purpose  of  the  Christian 
ministry  is  to  make  known  Jesus  Christ, 
as  Saviour  and  Lord,  to  their  fellow-men 
(ver.  5;  1  Cor.  2  :  2-4). 

6.  The  God  of  nature  is  the  God  of  grace 
(ver.  6;  Acts  17  :  23-31). 

7.  The  knowledge  of  Jesus  is  the  highest 


354 


II.  CORINTHIANS 


[Ch.  V. 


5  FOR  we  know  that  if  Pour  earthly 
house  of  litis  tabernLiele  were  dissolved, 
we  have  'la  building  of  (jod,  'an  house 
not  made  with  hands,  eternal  in  the 


5  FOR  we  know  that,  if  our  earthy 
house  of  the  tabernacle  l)e  dissolve<l, 
we  have  a  building  from  God,  a  house 
not  made  with  hands,  eternal,  in  the 


p  Job  4  :  19  ;  2  Peter  1  :  13,  14. 


q  John  14  :  2  ;  Heb.  11  :  10. 


r  Heb.  9  :  11,  23. 


of  all  knowledge,  and  the  most  excellent 
of  sciences  (ver.  6;  John  14  :  6-12). 

8.  The  triumphs  of  the  gospel,  notwith- 
standing the  weakness  and  frailty  of  its 
proclaimers,  is  a  proof  of  its  Divine  origin 
(ver.  7-9;  1  Cor.  1  :  2(3-31). 

9.  Christian  missionaries  exhibit  in  their 
own  experience  the  sustaining  power  of 
the  gospel  under  trial  (ver.  8,  9 ;  Acts 
26  :  22). 

10.  If  we  realize  in  our  experience  the 
dying  of  the  Lord  Jesus  we  shall  also  par- 
take of  his  life  (ver.  10,  11 ;  Phil.  3  :  8-11 ; 
Col.  1  :  24). 

11.  We  should  welcome  trials  for  the 
sake  of  Jesus  and  the  salvation  of  men 
(ver.  11, 12 ;  Phil.  3  :  13,  14). 

12.  The  results  of  the  ministry  is  of  far 
more  value  than  all  it  costs  (ver.  12 ;  Acts 
20:  22-24;  Dan.  12  :  8). 

13.  Ministers  of  the  gospel  should  be 
men  of  convictions,  and  should  also  have 
the  courage  of  their  convictions  (ver.  13; 
Acts  20:  19-21,  20,  27). 

14.  In  the  resurrection  of  Christ  we  have 
a  pledge  of  our  own  resurrection  and  fu- 
ture glory  (ver.  14  ;  Rom.  8  :  11,  23). 

15.  The  glory  of  God  is  the  highest  mo- 
tive in  laboring  for  the  salvation  of  meu 
(ver.  15;  1  Cor.  10  :  31). 

16.  Though  the  body  wearies,  grows  old, 
decays,  and  dies  in  Christ's  service,  the 
Boul  enjoys  an  ever-increasing  and  en- 
larging life  (ver.  16  :  2  Tim.  4:6-8). 

17.  We  should  learn  from  Paul  how  to 
bear  affliction  and  anticipate  future  glory 
(ver.  17  ;  11  :  2:?-27  ;  Rom.  8  :  31-37). 

18.  Let  us  so  live  as  to  view  all  things 
that  come  to  us  from  the  standpoint  of 
eternity  (ver.  18 ;  1  Cor.  7  :  29-31 ;  1  John 
4  :  5.  6). 

CHAPTER  V. 

Paul  continues  to  show  how  in  their 
ministry  they  are  cheered  by  the  liope 
of  a  p^loVious  immortality  :  Lookinj?  for 
the  future  glorified  body  (^fri-*),  hav- 
ing an  earnest  of  this,  though  as  yet 
absent  from  the  Lord  (ver.  5-8),  and 
stimulated  by  the  thought  of  the  judg- 
ment (ver.  9, 10).    He  dwells  upon  the 


motives :  the  fear  of  the  Lord  and 
the  love  of  Christ  (ver.  11-15)  ;  and 
their  changed  condition  and  relation 
through  the  reconciliation  which  God 
has  effected  in  Christ,  of  which  recon- 
ciliation they  were  ministers  (ver.  16-19), 
and  which  they  earnestly  preached  and 
entreated  sinners  to  accept  (ver.  20, 21). 

1-10.  The  cheering  and  stimu- 
lating INFLUENCES  OF  THE  FUTURE 
LIFE  ON  THEIR  MINISTRY.  A  glori- 
fied body,  the  earnest  of  the  Spirit,  and 
the  judgment  seat  of  Christ. 

1.  Continuing  the  thought,  the  apos- 
tle gives  a  further  reason  for  what  he 
had  aflirmed  regarding  the  future  glori- 
ous results  of  our  present  atfiictions 
(4 :  17, 18).  For,  looking  at  the  unseen, 
we,  associating  Timothy  with  me  (1 : 1 ), 
know,  having  seen  the  risen  and  glori- 
fied Lord  (seeon  ver.  4  :  i4)j  and  eiijoyed 
the  revelations  and  guidance  of  the 
Spirit,  that  if,  instead  of  living  to  see 
the  second  coming  of  the  Lord,  our 
earthly  house  of  this  tabernacle, 
or  tent,  be  dissolved,  be  disunited, 
if  our  earthly  body  be  taken  down  like 
a  tent.  Earthly,  upon  the  earth  (icor. 
15:40),  refers  to  the  body,  not  as  made 
of  the  earth,  but  as  existing  on  the 
earth  (Phii.  2:10),  The  body  is  spoken 
of  as  a  tent-house,  a  frail,  temporary 
tenement,  in  contrast  to  a  building,  or 
a  permanent  dwelling.  Notice  that 
Paul  had  an  assurance,  a  certainty, 
amounting  to  actual  knowledge.  Also 
that  he  thought  that  he  might  live  to 
w^elcome  the  return  of  Christ,  and  so 
he  speaks  doubtfully  of  death,  though 
elsewhere  he  speaks  of  it  as  tliat  which 
might  come  to  him  at  any  moment  ( Act» 
20  :  22-24;  21  :  13).  His  recciit  atHictiou 
had  brought  death  very  near  to  him 
(1:8-10:4:10-12).  >\  c  have  a  build- 
ing of  God,  etc.,  rather,  We  have  in 
the  heavens  a  bnilding  from  God,  orig- 
inated and  prepared  by  him,  eternal, 
not  only  permanent,  but  existing  for- 
ever, a  house  not  made  Avith 
hands,  as  earthly  houses  are.  Paul 
passes  over  the  intermediate  state  be- 
tween death  and  the  resurrection  ;  for 
elsewhere  he  represents  the  new  body 
as  given  at  the  resurrection  and  Christ's 


Ch.  v.] 


II.  CORINTHIANS 


355 


2  heavens.  For  in  this  ^we  groan,  ear- 
nestly desiring  Uo  be  clothed  upon 
with  our  house  which  is  from  heaven  : 

3  "  if  so  be  that  *  being  clothed  we  shall 

4  not  be  found  naked.  For  we  that  are 
in  this  tabernacle  do  groan,  being 
burdened :  not  for  that  we  would  be 
unclothed,  but  clothed  upon,  y  that 
mortality  might  be  swallowed  up  of 
life. 

5  Now  '■  he  that  hath  wrought  us  for 
the  selfsame  thing  is  God,  who  also 


2  heavens.  For  in  this  we  groan,  long- 
ing to  be  clothed  upon  with  our  halji- 

3  tation  which  is  from  heaven  ;  if  indeed 
being  clothed,  we  shall  not  be  found 

4  naked.  For  we  that  are  in  the  taber- 
nacle groan,  being  burdened  ;  not  that 
we  wish  to  be  unclothed,  but  to  be 
clothed  upon,  that  what  is  mortal  may 
be  swallowed  up  by  life. 

5  Now  he  that  wrought  us  out  for  this 
very  thing  is  God,  who  gave  to  us  the 


!  Rom.  7  :  24  ;  8  :  23.  tl  Cor.  15  :  53,  54.  u  Phil.  3  :  11:  x  Rev.  3  :  18  ;  16  :  15. 

y  See  refs.  Isa.  25  :  8.  z  Isa.  29  :  23  ;  Eph.  2  :  10. 


second  coming  (l  Thess.  4  :  le,  17  ;  1  Cor.  15  :  52  ; 

Phil.  3 :  21).  But  this  need  cause  no  diffi- 
culty, for  in  this  animated  discourse 
Paul  speaks  as  if  the  future  were  pres- 
ent. This  is  often  done  in  Scripture. 
The  intermediate  state  did  not  engross 
his  attention  ;  he  regarded  it  as  tem- 
porary; he  appears  not  to  have  re- 
ceived special  revelations  concerning 
it ;  and  he  regarded  the  second  coming 
of  Christ  as  speedy.  And  so  he  passes 
to  the  glorified  state  at  once,  where 
in  heaven  he  sees  the  glorified  body, 
heavenly  and  spiritual  in  its  nature, 
prepared  and  given  by  God. 

3.  This  verse  is  confirmatory  of  the 
preceding  verse.  For,  this  knowledge 
and  assurance  of  an  immortal  body,  in 
case  of  the  dissolution  of  our  present 
mortal  tenement,  is  attested  by  the 
fact  that  iu  this  body  we  groan 
(see  Rom.  8 :  23)  aiid  sigh,  earnestly  de- 
siring, or  longing,  to  be  clothed 
upon,  as  with  an  outer  garment,  with 
our  house,  or  dwelling-place,  which 
is  from  heaven.  Compare  "from 
God"  (vcr.  1).  This  intense  longing  of 
the  renewed  soul,  begotten  of  the  Spirit, 
would  surely  be  satisfied.  Notice  the 
words  clothed  upon,  implying  the  apos- 
tle's hope  that  he  might  be  living  at 
the  Lord's  coming.  The  words,  how- 
ever, may  be  applied  to  the  restored 
body  at  the  resurrection  (1  Cor.  15  :  53). 

3.  If  so  be  that  being  clothed, 
according  to  a  preferable  reading,  See- 
ing we  shall  be  found  clothed,  not  naked, 
not  disembodied.  The  word  naked-  does 
not  necessarily  express  absolute  naked- 
ness, but  often  means  ill-clad  (iiatt. 
25:36),  or  without  the  outer  garment 
(John  21: 7).  Hencc  here,  without  the 
resurrection  body.  Both  the  righteous 
dead  and  the  righteous  living  shall 
meet  their  Lord   at    his  coming  with 


glorified   bodies   (1  Cor.  15  :  51,  52  ;  1  Thess.  4  : 

16, 17).  Being  assured  of  this,  the  apos- 
tle asserts  it  strongly ;  and  this  belief 
is  a  ground  for  his  longing  to  be  clothed 
upon  with  his  building  from  heaven 

(ver.2). 

4.  Paul  confirms  and  explains  what 
he  had  said  in  ver.  2.  For  we  that 
are  in  this,ratlier7?^^,  tabernacle, 
of  which  Ave  have  spoken,  do  groan 
and  sigh,  being  burdened,  oppressed, 
witli  the  thoughts  that  death,  with  its 
preceding  infirmities  and  its  dissolu- 
tion, naturally  awakens.  He  now  states 
negatively  and  jjositively  for  what  he 
sighs:  not  for  that  we  would,  we 
desire,  to  be  unclothed,  be  disem- 
bodied and  remain  so  ;  but  rather  that 
we  may  be  clothed  upon,  not  that 
we  wish  to  put  off  the  mortal  body,  but 
rather  that  which  is  mortal  might  be 
swallowed  up  of,  or  by,  life,  and 
become  immortal.  As  he  was  hoping 
for  the  speedy  coming  of  Christ,  it  was 
his  special  desire  that  he  might  live  till 
he  came,  and  not  put  off  this  body  by 
death,  but  rather  like  Elijah,  be  glori- 
fied living.  He  would  anticipate  death 
by  life.  Paul  regarded  death  as  an 
enemy  (i  Oor.  15  :  26),  and  the  disembodied 
spirit  not  in  itself  to  be  desired.  It  Avas 
the  spiritual  and  glorified  bodj'^  for 
which  he  longed.  Concerning  the  in- 
termediate state,  and  a  conscious  state 
of  existence  between  death  and  the  res- 
urrection, see  Clark's  volume  on  Luke, 
in  "A  People's  Commentary,"  Chap. 
16,  Practical  Remarks  24,  25,  pp.  380, 
381. 

5,  The  apostle  traces  his  longing, 
and  the  basis  of  his  confidence,  to  the 
Spirit.  Now  he  that  hath  wrought 
us  for  the  selfsame  thing,  rather, 
notv  he  that  wrotight  us  out,  fashioned 
and  fitted  us  at  conversion,   for  this 


356 


II.  CORINTHIANS 


[Ch.  V. 


a  hath  given  unto  us  the  earnest  of  the 

6  Spirit.  Therefore  we  are  always  confi- 
dent, knowing  that,  whilst  we  are  at 
home  in  the  lx)dy,  we  are  absent  from 

7  the  Lord:  (for ''we  walk  by  faith,  not 

8  by  sight :  we  are  confident'  /  say,  and 
"willing  rather  to  be  absent  from  the 
body,  and  to  be  present  with  the  Lord. 

9  Wlierefore  '^  we  labour,  that, « whether 


6  earnest  of  the  Spirit.  Being  therefore 
always  of  good  courage,  and  knowing 
that  while  at  home  in  the  body  we  are 

7  absent  from  the  Lord  (for  we  walk  by 

8  faith,  not  by  sight),  Ave  are  of  good 
courage,  and  are  well  pleased  rather  to 
be  absent  from  the  Tx)dy,  and  to  be  at 
home  w  ith  the  Lord. 

9  Wherefore  we  also  make  it  our  aim, 


o  See  refs.  1  :  22  ;  Rom.  8  :  16 ;  1  John  2  :  20,  2V.         6  4  :  18  ;  1  Cor.  13  :  12. 
d  1  Cor.  9  ;  26,  27  ;  1  John  3:3.  e  Rom.  14  :  8. 


c  Phil.  1  :  20-24. 


very  thing,  for  the  swallowing  up  of  I 
mortality  by  life,  for  the  glorified  body,  I 
is  God  (isa.  25 : 8).    The  reference  is  to 
the  resurrection  body,  whether  of  the 
living  or  the  raised  dead  at  Christ's 
coming.   This  seems  evident  from  what  i 
follows.      Who    also    hath    given, 
rather,  according  to  the  best  text,  w/io  ! 
gave  ns,  the  earnest,  the  pledge,  oft 

the  Spirit.      (See  note  on  1  :  22.)       TllC  gift 

of  the  Spirit  and  his  work    in  their 
hearts  at    conversion  was    a  foretaste  ' 
and  pledge  of  their  sanctification  and  , 
their  glorification    (Rom.  s  :  29,  so).    And  I 
this  was  true  of  all  believers,  whether 
they  should  live  to  see  the  Lord's  return 

or  not  (Rom.  8  :  23), 

6.  Therefore,  in  view  of  God's  pur-  | 
pose  and  the  pledge  of  the  life-giving 
Spirit  (ver.  5),  we  are  always  confi- 
dent, rather,  being  confident,  or  of 
good  courage  at  all  tivies,  whether  liv- 
ing or  dying,  and  knowing  that 
while  Ave  are  at  home  in  the 
body,  as  the  earthly  abode  of  the 
Spirit,  we  are  absent,  away  from 
home,  from  the  Lord.  Their  citi- 
zenship is  in  heaven  (Phii.  3 :  20, 21),  and 
their  permanent  and  final  home  is 
there.  God  is  present  with  all  men  by 
his  sustaining  power  ( Acts  n  :  27, 28) ;  and 
with  his  people  by  his  Spirit,  who  not- 
withstanding are  absent  from  him,  from 
his  glorious  presence  and  the  close  in- 
tercourse with  him  which  that  presence 
involves.  The  .sentence  is  somewhat 
broken  but  is'resumed  in  ver.  8. 

7.  In  a  parentliesis,  Paul  explains 
how  he  was  ab.se nt  from  the  Lord. 
For  we  walk,  pass  our  life,  b»  or 
through,  faith,  not  by,  or  tlirongh, 
sight,  by  n'hat  is  seen.  The  word 
translated  sight  does  not  mean  poirer  of 
vision,  but  tlie  thing  seen,  what  visibty 
appeal's.  The  life  we  live  here  is  that 
of  faith,  having  an  assurance  of  things 
lioped  for  and  a  conviction  of  the 
reality  of  things  not  seen  (4  :  is:  Heb.  11 : 


1,  13,  14  ;  John  20  :  29)  ;     it    Is    UOt    that     of 

sight,  encompassed  by  the  visible  ap- 
pearances of  heavenly  things.  We  see 
not  the  Lord  Jesus  face  to  face,  and  the 
attendant  glories,  but  realize  them  in 
our  spirits  as  they  are  granted  to  our 
faith  by  the  Holy  Spirit  (Eph.  3  :  16-18). 

8.  The  thought  is  resumed  from  the 
end  of  ver.  6.  We  are  confident,  I 
say,  and  Avilling,  better,  ^ce  are  con- 
fident, of  good  courage,  and  are  iceli 
pleased,  rather  to  be  absent  from 
the  body,  as  our  earthly  home,  to  de- 
part oxit  of  the  body,  to  die,  and  to  be 
present,  go  home  or  be  at  home,  with 
the  Lord.  While  the  apostle  would 
prefer  to  live  till  Christ's  second  com- 
ing and  "be  clothed  upon"  with  a 
glorified  body  (ver.  4),  and  though  death 
itself  is  not  desirable  (ver.  4) ,  yet  in  view 
of  a  future  resurrection,  and  the  bless- 
edness of  the  disembodied  state,  he  was 
well  pleased  to  die  and  enter  that  state. 
He  would  be  indeed  without  a  bodily 
home,  but  he  would  have  a  spiritual 
home  with  the  Lord,  looking  forward 
to  a  glorified  body,  at  the  return  of  his 
Lord  to  earth.  This  throws  light  upon 
the  state  of  the  saved  between  death 
and  the  resurrection.  They  are  in  a 
blis.'sful  condition,  and  hence  conscious, 
and  enjoy  such  nearness  to  Christ  that 
in  comparison  with  it  his  spiritual  pres- 
ence with  them  on  earth  is  absence  (Phii. 

1:23;   Hcb.  12  :  23).       DoubtlcSS   their   phlCC 

and  their  enjoyments  are  exactly 
suited  to  their  disembodied  condition. 
Their  eternal  intercourse  with  Clirist 
has  begun,  although  the  resurrection 
to  a  glorified  l>ody  is  necessary  to  com- 
plete their   redemption,  and  to  enjoy 

fully  its  glories.  (See  on  12  :  2,  4,  and  note  on 
Luke  23  :  43.  ) 

9.  W  h  e  r  e  f  o  r  e  ,  as  we  are  well 
pleased  and  prefer  absence  from  the 
body  and  presence  witli  the  Lord  (ver.  8), 
we  labour,  rather,  we  make  it  our 
aim,  or  our  ambition,  that  Avhether 


Ch.  v.] 


II.  CORINTHIANS 


357 


present  or  absent,  we  may  be  accepted 

10  of  him.  f  For  we  must  all  appear 
before  the  judgment  seat  of  Christ; 
e  that  every  one  may  receive  the  things 
done  in  his  body,  according  to  tliat 
he  hath  done,  whether  it  be  good  or 
bad. 

11  Knowing  therefore  ^  the  terror  of  the 
Lord,  i  we  persuade  men  ;  but  ^  we  are 
made  manifest  unto  God ;  i  and  I  trust 


whether  at  home  or  absent,  to  be  well 

10  pleasing  to  him.  For  we  must  all  be 
manifested  before  the  judgment-seat 
of  Christ ;  that  each  one  may  receive 
the  things  done  through  the  body, 
according  to  the  things  which  he 
practiced,  whether  good  or  evil. 

11  Knowing  therefore  tlie  fear  of  the 
Lord,  we  persuade  men ;  but  to  God  we 
have  been  manifested,  and  I  hope  that 


/See  refs.  Rom.  U  :  10.  g  See  refs.  Rom.  2:6;  Rev.  22  :  12. 

h  Xahum  1:6;  Matt.  10  :  28  ;  Heb.  10  :  31  ;  Jude  23.        i  Ver.  20 ;  6  :  1.        A:  1  :  12-14  ;  2  :  17. 

li:l,2;  1  Thess.  2  :  3-12. 


present,  at  home  with  the  Lord,  or 
absent  from  him,  we  may  be  ac- 
cepted of  him,  or  better,  well 
pleasing  to  him.  The  word  translated 
labor  denotes  a  striving,  the  end  aimed 
at  being  regarded  as  a  matter  of  honor, 

hence,  to  be  ambitions.     (  see  Rom.  15  :  20  and 

note.)  It  was  the  apostle's  ambition,  his 
present  earnest  aim,  whether  living  or 
dying  (1  Thess.  5 :  10),  SO  to  livc  ES  to  be 
well  pleasing  to  Christ. 

10,  Paul  had  just  dwelt  upon  the  in- 
ward feeling,  the  earnest  impulse  of  his 
soul,  his  ambition  to  please  his  Lord. 
He  now  turns  to  an  outward  motive, 
the  judgment  seat  of  Christ.  For  we 
Christians  must  all,  as  a  matter  of 
necessity  and  of  divine  appointment 
which  none  can  evade,  appear,  rather, 
be  manifested,  before  the  judgment 

seat  01    Christ.       (Comp.  Matt.  25  :  si  :  Rev. 

20:11.)  There  is  not  to  be  merely  an 
appearance,  but  a  manifestation  of  what 
we  are,  including  the  secrets  of  the 
heart  (icor.  4:5),  before  the  judgment 
seat.  Notice  that  Paul  includes  him- 
self, and  that  the  prospect  of  this  man- 
ifestation was  to  him  a  motive.  The 
judgment  of  the  wicked  is  elsewhere 
taught  (Rev.  20:12-14).  That  every 
one,  each  one  individually,  may 
receive  the  things  done  in  the 
body,  coming  back  as  it  were  in  wages, 
in  reward  or  punishment,  according  to 
the  things ivhich  he  did,  whether  good 
or  bad.  The  deeds  in  the  body  Mill 
decide  the  wages  at  the  judgment ;  the 
acts  and  changes,  after  the  soul  has  left 
the  body,  will  not  be  taken  into  the  ac- 
count in  fixing  the  final  state. 

"  This  passage  stands  alone  in  the  in- 
sight which  it  gives  us  into  the  apostle's 
feelings,  under  the  sense  of  approaching 
decay  and  dissolution.  The  burst  of 
triumphant  exultation  over  the  power 
of  death  in  Rom.  8  :  30-39  and  1  Cor. 


15  :  51-58,  is  more  an  expression  of  the 
sense  of  God's  love  through  Christ,  than 
of  any  personal  expectation  for  him- 
self. .  .  The  two  passages  which  most 
bear  comparison  with  this  (2Tim.  4:6-8; 
Phil.  1 :  20-24)  .  .  .  represent  his  calm  ex- 
pectation of  an  event  brought  on  by  ex- 
ternal circumstances,  as  a  soldier  on  the 
eve  of  battle,  rather  than  his  contem- 
plation of  death  in  itself  (this  passage) 
as  the  natural  termination  of  the  ex- 
haustive powers  of  his  nature"  (STAN- 
LEY, "Epistles  to  Cor.,"  p.  421).  On  the 
apostle's  condition  of  mind  and  body  at 
this  time  compare  1  ;  8-10 ;  2  :  13 ;  4  : 
7-11,  16-18;  5  :  1. 

11-17.  The  motives  of  their 
ministry  :  the  fear  of  the  lord 
and  the  love  of  christ. 

11.  This  passage  seems  connected  as 
an  inference  to  the  two  preceding  verses. 
At  the  same  time  mention  of  the  judg- 
ment may  have  brought  to  mind  cer- 
tain charges  of  his  opponents  that  he 
had  used  dishonest  means  in  seeking  to 
win  men.  KnoAving  therefore  the 
terror,  rather,  the  fear,  of  the  Lord, 
being  conscious  of  a  wholesome  fear  of 
Christ  as  judge,  we  persuade  men, 
or  we  do  '^  seek  to  win  men,"  as  objectors 
say.  But  it  is  not  to  win  them  to  our- 
selves (Gal.  1 :  10),  but  to  Christ  and  to  the 
gospel,  by  every  proper  means  and  mo- 
tive, by  warnings  and  exhortations  ( Coi. 
1 :  28).  A  dread  of  God  is  natural  to  men 
because  they  are  conscious  of  being  sin- 
ners (  Tsa.  6:5:  Luke  5:8).      The  tllOUgllt  of 

a  future  judgment  strikes  the  wicked 
with  terror  and  the  righteous  with  awe. 
But  we  are  made  manifest  unto 
God,  better,  but  to  God  tve  have  been 
made  manifest,  the  purity  of  our  con- 
duct and  motives,  our  character  and 
preaching  as  ministers  of  the  gospel, 
have  all  along  been  known  to  him. 
And  I  trust  also,  rather,  and  I  hope 


358 


II.  CORINTHIANS 


[Ch.  V. 


also  are  made  manifest  in  your  con- 

12  sciences.  For  ™  we  commend  not  our- 
selves again  unto  you,  but  give  you 
occasion  U)  glory  on  our  behalf,  that 
ye  may  have  somewhat  to  answer  them 
which  glory  in  appearance,  and  not  in 

13  heart.  For  » whether  we  be  beside 
ourselves,  <>  it  is  to  God :  or  whether  we 

14  be  sober,  it  is  p  for  your  cause.  For  the 
love  of  Christ  i  constraineth  us ;  be- 
cau.ve  we  thus  judge,  that,  "^if  one  died 

15  for  all,  ^  then  were  all  dead :  and  that 


we  have  been  manifested  also  in  your 

12  consciences.  We  are  not  again  com- 
mending ourselves  to  you,  but  giving 
you  occasion  of  glorying  on  our  behalf, 
that  ye  may  have  wherewith  to  answer 
those  who  glory  in  appearance  and  not 

13  in  heart.  For  whether  we  were  beside 
ourselves,  it  was  for  God  ;  or  whether 
we  are  of  sound  mind,  it  is  for  you. 

14  For  the  love  of  Christ  constrains  us ; 
because  we  thus  judged,  that  one  died 

15  for  all,  therefore  they  all  died  ;  and  he 


n  12  :  6,  11  ;  Acts  26  :  24,  25.  o  See  2  Sam.  6  :  21,  22.  p  2  Tim.  2  :  10. 

q  Acts  4  :  19,  20.  r  Isa.  53  :  6  ;  Rom.  5  :  15.  s  Rom.  5  :  12. 


we  have  been  made  manifest  also  in 
your  consciences,  in  our  true  charac- 
ters as  preachers  of  the  truth.  ( See  note 
on  4 : 2. )  Noticc  how  the  apostle  makes 
conscience  a  judge  in  religious  matters. 

12.  For,  omitted  by  the  best  au- 
thorities. In  writing  thus,  we  are 
not  commending  ourselves  a§:aiii 
unto  you.  His  opposers  appear  to 
have    charged   him  with  vanity    and 

self-praise.       (see  on  3  :  l,   and  his   vindication 

in  3: 2-5.)  But  givc  you,  more  ex- 
actly, giving  you,  occasion  to  glory, 
exult,  in  our  behalf— we  are  giving 
you  the  opportunity  and  a  ground  for 
answering  those  who  glory  in  ap- 
pearance, in  what  appears  visible  to 
the  eye,  in  outward  show  (io:7)  and 
not  in  heart,  what  is  real  and  true 
inw^ardly.  A  brief  and  striking  descrip- 
tion of  the  hypocrisy  of  his  opponents 
(u  :  12, 13).  Thej^  made  a  show  of  piety 
in  the  flesh  (rxai.6:i2),  but  were  actu- 
ated by  self-interest,  rather  than  pure 
motives  ( i  sam.  16:7).  "In  heart — such 
was  Paul's  nature — truth  shone  from 
his  heart  to  the  consciences  of  the  Cor- 
inthians" (Bengel). 

13.  Ye  can  well  boast  of  us  as  your 
teachers,  For  whether  we  be,  rath- 
er, ivhethcr  ice  ivere,  beside  our- 
selves, when  we  were  with  you,  as  some 
doubtless  said,  it  was  to,  for,  God, 
for  his  cause  and  glory,  in  his  service ; 
it  was  a  holy  madness.  Festus  after  this 
charged  Paul  witli  madness  ( Acts  26  :  24; 
comp.  17 :  18, 32).  Or  wlicthcr  we  are 
sober,  sound  minded,  it  is  for  you, 
in  your  service  and  for  your  advan- 
tage. In  either  ease  Paul's  conduct  was 
praisewortliy.  The  soidhI  mind,  was  a 
right  mind,  having  a  healthful  self- 
control,  opposed  to  madness,  he.^-ide  our- 
selves (M-ark  3  :  21 ;  5  :  15).  Paul  exhibited 
an  enthusiasm  on  the  one  hand  ( i  cor. 


2 : 2 ;  2  Cor.  6 : 4-io)  and  a  practical  wisdom 
on  the  other,  becoming  all  things  to  all 
men  (icor.  9:22).  He  exercised  a  holy 
shrewdness  in  his  devotion  to  their 
spiritual  interests. 

14.  The  reason  of  his  sole  devotion 
to  God  and  to  his  brethren,  Christ's 
constraining  love.  For  the  love  of 
Christ  constraineth  us,  impels  ns. 
It  is  Christ's  love  to  us,  as  seems  evi- 
dent from  what  follows,  Christ's  dying 

for  us,      (Comp.  Rom.  5:5;  8  :  35.)      TllC  Verb 

translated  constraineth  has  the  idea  of 
pressing  hard,  and  holding  a  person  to 
one  object.  It  is  used  of  some  strong  out- 
ward pressure,  as  of  a  crowd  (Lukes :  45), 
as  of  anxiety  and  sickness  (Luke4:3s; 
8  :  37 ;  Phil.  1 :  23) .  Here  it  is  Christ's  love, 
passing  over  into  a  strong  inward  im- 
pelling force,  arousing  and  holding  the 
apostle  to  one  line  of  action.  And  this 
constraining  power  took  etlect  in  us, 
because  we  thn^  judged,  at  some  pre- 
vious time,  probably  at  conversion,  we 
came  to  this  conclusion  as  a  true  and 
settled  conviction,  that  if  one  died 
for  all,  then  were  all  dead,  rather, 
that  (as)  one  died  for  all,  therefore  they 
all  died,  that  is,  his  death  was  in  a 
sense  their  death.  The  preposition 
translated  for  means  in  behalf  of.  ( f^"-  on 
1  Cor.  15:29.)  //*  is  Omitted  by  the  best 
textual  authorities.  These  two  clauses 
have  given  rise  to  much  di.«icussion. 
The  simple  meaning  appears  to  be,  that 
"  they  all,"  or  more  exactly,  the  all,  in 
whose  behalf  Christ  died,  in  a  sen.se  died 
in  him.  The  death  of  Christ,  which  was 
for  the  sins  of  men,  was  regarded  as  tlie 
death  of  all  men  collectively.  Christ 
was  so  relatcil  and  identified  witli  the 
race  that  he  acted  in  their  behalf  an<l 
in  their  place.  His  death  was  on  ac- 
count of  all  and  had  reference  to  all 
(iJohn2:2).    Au  atouemcnt  and  recon- 


Ch.  v.] 


II.  CORINTHIANS 


359 


he  died  for  all,  Hhat  they  which  live 
should  not  henceforth  live  unto  them- 
selves, but  unto  him  which  died  for 
them,  and  rose  again. 

16  « Wherefore  henceforth  know  we  no 
man  after  the  flesh :  yea,  though  we 
have  known  Christ  after  the  flesh,  yet 
noAV  henceforth  know  we  him  no  more. 

17  Therefore  if  any  man  ^  he  in  Christ,  he 
is  ya  new  creature:  ^old  things  are 
passed  away;   behold,  all  things  are 


died  for  all,  that  they  who  live  should 
live  no  longer  to  themselves,  but  to 
him  who  for  them  died  and  rose  again. 

16  So  that  we  henceforth  know  no  one 
according  to  the  flesh ;  even  if  we 
have  known  Christ  according  to  the 
flesh,  yet  now  we  no  longer  know  him. 

17  So  that  if  any  one  is  in  Clirist,  he  is  a 
new  creature;  the  old  things  passed 
away  ;  behold,  they  have  become  new. 


t  Rom.  6  :  1-13  ;  14  :  7-9  ;  1  Cor.  6  :  19,  20  ;  Gal.  2  :  20  ;  Titus  2  :  14. 

«  Deut.  33  :  9 ;  see  refs.  Matt.  12  :  50 ;  Gal.  2  :  5,  6.  x  Rom.  8:1;  Eph.  1  :  3,  4  ;  1  John  5  :  20. 

y  John  3:3;  Gal.  6  :  15  ;  Col.  3  :  9,  10.  z  Rom.  6:4-6;  Eph.  4  :  22-24. 


ciliation  was  made,  so  that  all  might 
receive  eternal  life  by  accepting  the 
gospel  through  faith  in  Christ.     (See  on 

ver.  21  ;  also  RomTs  :  25,  26.) 

15.  Paul  continues  his  statement, 
bringing  into  view  the  object  of  Christ's 
death.  And  that  he  died,  etc.,  bet- 
ter, and  he  died  for  all  in  order  that 
they  who  live,  by  accepting  the  pro- 
visions of  the  gospel,  should  no  longer 
live  unto  themselves,  as  they  had  done 
in  their  past  lives  before  their  conver- 
sion, but  to  him  who  for  them,  in  their 
behalf,  died  and  rose  again.  No- 
tice that  both  Christ's  death  and  resur- 
rection was  for  their  advantage  (4 :  lo,  ii ; 

Rom.  6  :  3-10  ;    14  :  9  ;   Gal.  2  :  20 ;    5  :  24,  25  ;   6  :  14). 

In  his  death  we  are  freed  from  the 
bondage  of  sin;  in  his  risen  life  we 
through  the  Holy  Spirit  have  life.  Be- 
ing in  Christ  Jesus  we  are  not  under 
condemnation  and  walk  not  after  the 
flesh  but  after  the  Spirit  (Rom.  s :  i,  4;  5 : 
10, 11;  Col.  3:1-4).  Thus  wc  are  brought 
into  new  relations  and  into  a  new  life. 
Hence  we  see  how  the  apostle  was  con- 
strained by  the  love  of  Christ  to  an  un- 
reserved devotion  to  God  and  his  cause 

(ver.  13). 

16,  Inference  from  the  preceding 
verse.  Wherefore,  or  so  that,  being 
in  Christ,  and  entirely  devoted  to  him 
(ver.  15),  tve  from  the  jiresent  time  know 
no  one,  after  the  flesh,  according  to 
his  natural  distinctions  of  birth,  con- 
nections, and  relations  (Gal.  3 :  28).  He 
regards  his  spiritual  character,  "  He 
who  knows  no  one  according  to  the  flesh 
has  entirely  left  out  of  the  account,  in 
the  Jew,  his  Jewish  origin  ;  in  the  rich 
man,  his  riches;  in  tlie  scholar,  his 
learning;    in  the  slave,  his  bondage, 

etc."   (MEYEE.    Comp.  1  Cor.  2:  10-16).      We 

is  emphatic,  and  suggests  by  implica- 
tion that  his  opposers  used  a  worldly, 


fleshly  standard  (10 : 7 ;  1  Cor.  1 :  12).  This 
principle  of  action  the  apostle  applied 
to  his  knowledge  and  estimate  of  Christ. 
Yea,  though,  or  even  if,  we  have 
known  Christ  according  to  the 
flesh,  judging  him  according  to  nat- 
ural and  human  standards,  as  of  the 
tribe  of  Judah  and  as  the  son  of  David 
simply  (Rom.  1:3),  and  not  as  the  incar- 
nate Son  of  God,  the  Divine  Word,  yet 
now  we  no  longer  knoiv  him  after  this 
manner.  Before  his  conversion  Paul 
had  regarded  Jesus  as  the  despised  and 
crucified  Nazarene.  And  after  his  con- 
version, like  many  of  the  early  teachers, 
he  doubtless  had  some  carnal  concep- 
tions which  disappeared  as  he  pro- 
gressed in  the  knoAvledge  of  the  truth. 
Besides,  it  was  not  so  much  Christ,  as 
he  lived  on  the  earth,  that  so  filled  his 
mind  as  the  risen  Christ  who  now  lives 
in  heaven.  There  is  nothing  here,  how- 
ever, that  implies  that  Paul  had  seen 
Jesus  when  in  the  flesh  upon  earth. 

17.  An  inference  from  the  two  pre- 
ceding verses.  It  follows  that  such  as 
enjoy  in  themselves  the  benefits  of 
Christ's  death  and  possess  the  knowl- 
edge spoken  of,  are  in  Christ  and  are 
new  creatures.  Therefore,  better.  So 
that  if  any  one  is,  in  Christ,  united 
spiritually  in  him,  having  become  a 
Christian  (12 : 2;  Rom.  16 : 7),  he  is  a  new 
creature.  According  to  a  rabbinical 
usage  a  person  converted  from  idolatry 
to  Judaism  was  spoken  of  as  a  new 
creature,  and  the  expression  is  used  in 
a  nobler  application  to  one  regenerated 
in  Christ  (Gai.  6  :  15).  A  radical  change 
has  been  eflected  in  his  spiritual  nature 
by  the  Holy  Spirit  (John  i :  i3;  3  :  3,  5; 
Titus  3: 5).  Old  things  have  passed 
aw^ay,  better,  the  old  things  of  his  for- 
mer life,  his  former  manner  of  living, 
passed  away  at  his  conversion.    Be- 


300 


II.  CORINTHIANS 


[Ch.  V. 


18  become  new.  And  »all  things  are  of 
God,  »>who  hath  reconciled  us  to  him- 
self by  Jesus  Christ,  and  ^hath  given 

19  to  us  the  ministry  of  reconciliation  ;  to 
wit,  that ''God  was  in  Christ, « reconcil- 
ing the  world  unto  himself,  ^not  im- 

Euting  their  trespasses  unto  them  ;  and 
ath  committed  unto  us  the  word  of 
reconciliation. 


18  And  all  things  are  from  Go<l,  who  rec- 
onciled us  to  himself  through  Christ, 
and   gave  to  us  the  ministry  of   the 

19  reconi'iliati(jn ;  how  that  God  was  in 
Clirist  rejonciling  the  world  to  him- 
self, not  reckoning  to  them  their  tres- 
passes, and  having  committed  to  us 
the  word  of  reconciliation. 


a  John  3  :  27  ;  James  1 
d  John  U  :  10 


17.        6  Dan.  9  :  24 
11 ;  1  Tim.  3  :  16. 


Rom.  5  :  10  ;  1  John  2  :  2  ;  4  :  10. 
e  See  ref8.  Rom.  3  :  24-26. 


c  Ver.  20  ;  Acts  13  :  38,  39. 
/Ps.  32  :  1,  2. 


hold,  vividly  calling  attention  to  the 
great  change  that  has  taken  place.  All 
things,  rather,  according  to  the  best 
text,  they,  the  old  things,  have  he- 
come  new,  in  character,  the  whole 
man  has  been  renewed ;  the  tendencies 
and  currents  of  his  soul.  Thoughts, 
motives,  feelings,  habits,  and  desires, 
have  been  changed  according  to  the 
image  of  Christ.  Compare  "  the  old 
man  "  and  "the  new  man  "  ( Coi.  3 : 9,  lo ; 
Eph.  4 :  22-24),  On  creatuFC  see  note  on 
Rom.  8  :  19. 

18-21.  Their  ministry  one  of 
reconciliation. 

18.  "What  the  apostle  had  said  about 
the  new  creature  leads  him  back  to 
God,  and  to  the  reconciliation  which 
God  has  effected  through  Christ.  And 
all  things  are  of  God,  all  this 
change,  pertaining  to  the  new  creature 
(ver.  17)  is  fro7n  God,  the  author  and 
source,  who  hath  reconciled  us, 
etc.,  rather,  who  reconciled  ns,  Chris- 
tians, through  Christ  to  himself,  a)td 
gave  11s,  the  apostles,  teachers,  and 
preachers,  the  niinistri/  of  reconcilia- 
tion. Jesus  is  omitted  in  the  best 
text.  Some  would  make  the  first  ^is 
refer  to  all  men,  making  it  parallel 
with  the  v'orld  in  the  next  verse.  But 
it  is  only  in  Christians  that  this  recon- 
ciliation is  a  fully  accomplished  fact 
among  men,  and  such  it  appears  to  be 
viewed  by  the  apostle  in  this  verse. 
The  .second  vs  is  limited  still  further  to 
the  ambassadors  of  Chri.'Jt  (mt.  20).  Dif- 
ferent views  have  been  taken  of  the  rec- 
onciliation here  presented.  Some  limit 
it  to  a  change  in  man's  disposition 
toward  God;  others  refer  it  entirely  to 
a  change  in  God's  treatment  of  men,  in 
which  he  causes  his  anger  toward  them 
to  cease  and  takes  them  into  his  favor, 
and  they  become  friends  instead  of 
enemies.  To  us  the  word,  an  adjiisf- 
vient  of  a  difference,  and  tlie  connec- 
tion, seem  to  eml)nice   both  ideas.     It 


appears  to  be  in  a  certain  sense  a  mu- 
tual reconciliation,  but  it  begins  with 
God  in  the  manifestation  of  his  grace. 
He  is  indeed  the  reconciler,  but  this  is 
accepted  by  men  in  repentance  and 
through  faith  in  Jesus  Christ.  It  only 
becomes  thus  an  accomplished  fact  in 
human  experience.  The  enmity  be- 
tween God  and  man  is  removed  through 
Christ.  God's  wrath,  his  holy  indigna- 
tion against  sin,  is  appeased  (Rom.  8:25; 
Gal.  3 :  13)  J  and  mcii  are  drawn  to  exercise 
a  willing  and  hearty  love  to  God  (John 

12  :  32  ;    Eph.  2  :  14-16  ;    1  John  4  :  19).      On   the 

words  "reconcile"  and  "reconcilia- 
tion "  see  further  on  Rom.  5  :  10,  11. 

19.  Explanatory  of  this  ministry  of 
reconciliation  and  of  its  message.  To 
wit,  better,  As  that,  or  How  that,  God 
was  in  Christ,  identified  with  and 
dwelling  in  him  (John  u  :  lo,-  n  :  21,  23: 
Col.  1:19),  reconciling  the  world 
unto  himself,  through  suftering, 
and  death  upon  the  cross  (Coi.  i:20; 
1  John  2:2).  Not  Imputiug,  better,  Not 
reckoning  to  them,  not  accounting  to 
them,  their  trespasses,  (see  note  on 
Rom.  4  :  8  and  3 :  25.)  In  Christ's  media- 
torial work,  God  shows  himself  a  gra- 
cious God,  "  forgiving  iniquity,  trans- 
gression, and  sin."  God  sent  not  his 
Son  to  condemn,  but  to  save  (John  3 :  17). 
To  the  sinner  he  otters  reconciliation 
through  Christ  with  all  its  blessed  re- 
sults ;  and  the  believer  in  Christ  he 
treats  as  if  he  had  never  sinned  (Rom.  3 : 

26  :  8:1:  comp.  Heh.  9  :  12-14  :   10  :  10-14).      And 

hath  committed,  rather.  And  hairing 
committed  to  its,  having  placed  (depos- 
ited as  it  were)  in  our  minds,  the 
word  of  reconciliation,  the  mes- 
sage or  doctrine  concerning  it,  which 
we  are  to  make  known  to  othei"s.  (Comp. 
Gal.  1 :  15;  1  Tim.  1 :  12.)  Thus  God's  recon- 
ciliation in  Christ  includes,  first  the 
not  reckoning  to  men  their  trespasses, 
and  then,  by  his  servants,  beseeching 
men  to  be  reconciled  to  him  (ver.  20). 


Ch.  v.] 


II.  CORINTHIANS 


361 


20  Now  then  we  are  g  ambassadors  for 
Christ,  as  though  God  did  beseech  you 
by  us :  we  pray  you  in  Clirist's  stead, 

21  ''be  ye  reconciled  to  God.  For  'he 
hath  made  him  to  he  sin  for  us,  who 
knew  no  sin ;  that  we  might  be  made 
k  the  righteousness  of  God  in  him. 


20  On  behalf  of  Christ  then  Ave  are  am- 
bassadors, as  though  God  were  beseech- 
ing through  us ;  we  entreat  on  behalf 

21  of  Christ :  Be  reconciled  to  God  !  Him 
who  knew  not  sin  he  made  to  be  sin 
for  us,  that  we  might  become  Grod's 
righteousness  in  him. 


g  Mai.  2:7;  Eph.  6  :  20. 


ft  See  refs.  Job  22  :  21. 

k  See  refs.  Rom.  3 


1  Isa.  53  :  4-6  ;  9-12  ;  Gal.  3  :  13  ;  Eph.  5  :  2. 
21,  22. 


20.  The  preacher's  office  and  his 
general  message  to  men.  In  view  of 
the  fact  that  God  has  committed  to  us 
the  word  of  reconciliation.  We  are 
therefore  ambassadors,  acting  in 
this  high  and  honorable  character,  on 
behalf  of  Christ,  one  far  greater 
than  any  earthly  sovereign  (Eph.  6:20 ; 
Phil.  2: 9),  as  though  God  did  be- 
seech you  by  us,  rather,  as  though 
God  were  beseeching  by  us.  This  is  a 
general  statement  of  the  earnestness 
with  which  God's  message  is  delivered 
to  men.  We  pray  you  in  Christ's 
stead,  rather.  On  behalf  of  Christ  loe 
pray,  we  entreat  men,  the  world  (vcr.  19). 
What  divine  condescension !  This  is  a 
statement  to  the  Corinthian  Christians, 
not  an  entreaty  to  them,  since  they 
were  already  reconciled.  Be  ye  rec- 
onciled, more  exactly,  Be  reconciled 
to  God.  A  passive  active :  Permit  your- 
selves to  be  reconciled  to  God  by  accept- 
ing Christ  and  his  righteousness ;  do 
not  oppose  your  return  to  God's  favor 
through  unbelief,  but  lay  hold  of  that 
favor  now  offered  you  in  the  ' '  word  of 
reconciliation."  God  is  reconciled 
through  Jesus  Christ,  and  a  way  is  pro- 
vided for  the  reconciling  of  sinners 
who  are  still  at  enmity  with  him.  This 
enmity  must  be  subdued,  and  an  active 
love  must  take  its  place.  This  is  ef- 
fected in  regeneration  and  its  accom- 
panying exercises,  the  whole  of  which 
is  popularly  styled  conversion.  In  re- 
generation God  acts  on  the  soul  (John 
1:13),  but  in  the  accompanying  exer- 
cises of  repentance  and  faith  the  Avill  of 
man  is  brought  into  active  exercise. 
We  are  begotten  with  the  word  of  truth 
(jamesi :  18),  and  licuce  the  necessity  of 
I)roclaiming  "the  word  of  reconcilia- 
tion" to  men.  The  "  beseeching,"  the 
earnest  entreaty,  is  an  appeal  to  the 
emotions  and  the  will,  which  must  be 
brought  into  active  and  loving  exercise 
in  order  that  reconciliation  may  be  fully 
accomplished  in  the  soul. 


21.  The  reason  or  ground  of  the 
exhortation  to  be  reconciled  to  God. 
Omit  For,  according  to  the  highest 
critical  authorities.  Translate :  Him 
who  knetv  not  sin,  in  its  widest  and 
deepest  meaning,  as  a  ruling  power  or 
princii)le  (seeonRom.  5 :  12),  wlio  knew  it 
not  as  an  experience,  either  in  positive 
acts  or  as  a  condition,  but  was  perfectly 
innocent  and  guiltless  (1  Peter  2 :  22),  he 
made  to  be  sin  for  us,  in  behalf  of  us ; 
he  was  put  into  such  connection  with 
sin  and  such  relation  with  us  as  sinners 
that  he  bore  the  curse  of  sin  in  our  behalf 

(  Gal.  3  :  13  ;  Heb.  9  :  28) .      He  tOOk  OUr  plaCC 

and  suffered  in  our  stead  (i  Peter  2: 24;  1 
Tim.  2:6;  Matt.  20: 28).  Some  take  siu  in 
the  sense  of  a  sin  offering;  but  of  this 
there  is  not  sufficient  evidence.  Christ 
was  appointed  to  represent  sin  and  the 
sinner,  and,  though  holy,  was  treated 
as  sin  and  sinners  are  treated  (Acts  2 :  23; 
Rom.  8:3).  He  bore  our  sins,  but  he  was 
not  contaminated  with  sin  (Heb.  7:26). 
And  this  was  done  in  order  that  we 
might  be  made,  better,  that  we 
might  become,  the  righteousness  of 
God  in  him,  that  we  might  be  brought 
by  faith  into  such  connection  with  it, 
and  into  such  relation  to  Christ,  as  to 
become  possessors  of  this  righteousness 
and  its  blessedness.  In  other  words, 
that  we,  though  sinners,  might,  on  ac- 
count of  the  death  of  Christ  in  our  be- 
half, be  treated  as  righteous,  and  become 
so,  by  the  forgiveness  of  our  sins  and 
the  renewal  by  the  Holy  Spirit.     (See 

notes  on  Rom.  1  :  17  ;  3  :  21,  22.) 

The  Relation  of  Christian  Ex- 
peeience  for  admission  to  baptism 
AND  THE  Church.  Conversion,  in  a 
broad  and  popular  sense  of  the  word, 
may  be  said  to  be  a  spiritual  change  of 
a  soul  from  a  sinful  state  or  course  of 
sin  to  a  life  of  love  and  of  service  of 
God,  implying  regeneration,  repent- 
ance, and  faith  in  Christ.  Such  a 
change  is  supernatural.    It  is  a  "new 


362 


II.  CORINTHIANS 


[Ch.  V. 


creation"  (Gai. 6  is),  not  an  evolution 
from  the  old  sinful  nature,  but  a  holy 
seed  implanted  by  the  Spirit  of  God, 
and  nourished  by  his  Spirit,  word,  and 
grace.  They  who  have  undergone  this 
change  have  entered  upon  a  new  life, 
having  been  "born  again,"  "born  of 
the  Spirit "  (John  3 : 3, 5).  They  are  "  in 
Christ"  and  are  "new  creatures:  old 
things  have  passed  away ;  behold,  they 
have  become  new"  (2Cor.  5:i7),  and 
their  "  life  is  hidden  with  Christ  in 
God"  (Col.  3:  3).  In  other  words,  this 
change  is  miraculous.  They  in  whom 
it  has  been  etiected  are  "born,  not  of 
blood,  nor  of  the  will  of  man,  but  of 
God  "  (John  1 :  13).  "  He  that  believeth 
on  me,"  saj^s  Jesus,  "  the  works  that  I 
do  shall  he  do  also ;  and  greater  works 
than  these  shall  he  do ;  because  I  go  to 
the  Father"  (Joim  u  :  1-2),  referring  to 
the  works  through  the  Holy  Spirit, 
especially  in  the  conversion  of  sinners. 
Supernatural  works  in  the  realm  of 
Spirit  are  superior  to  those  in  the  realm 
of  sense.  The  raising  of  a  soul  from 
death  into  eternal  life  is  a  greater  work 
than  the  raising  of  a  dead  body  to  life. 

I  emphasize  this  change  as  super- 
natural and  miraculous,  because  there 
appears  to  be  in  our  time  a  tendency  to 
strip  off  the  supernatural  from  Scrip- 
ture miracles  and  prophecy  and  from 
the  Christian  life.  Evangelical  Chris- 
tian experience  is  as  a  consequence 
undervalued ;  a  change  of  heart  is  to 
many  a  mere  change  of  purpose ;  and  a 
relation  of  a  Christian  experience  is 
quite  unimportant  as  an  evidence  for 
admission  to  baptism  and  to  the  church. 

But  if  conversion  is  the  superhuman 
work  that  Christ  and  his  apostles  de- 
clare it  to  })e,  then,  as  it  is  effected  in 
the  soul,  it  must  become  an  experience, 
and  no  one  can  fully  understand  it  but 
such  as  have  come  to  know  it  by  actual 
experience.  Many  passages  of  Scrip- 
ture imply  this  experience,  such  as, 
"Come  unto  me  and  I  will  give  you 
rest";  "As  many  as  received  him  to 
them  gave  he  power  to  become  the  sons 
of  God";  "If  any  man  is  willing  to  do 
his  will  he  shall  know  of  the  doctrine  "  ; 
"  But  when  it  pleased  (lod,  who  called 
me  by  his  grace,  to  reveal  his  Son  in 
me."  Doubtless  many  may  not  be  able 
to  point  to  the  exact  time  when  this 
change  took  place.  The  Spirit  is  sov- 
ereign and  works  as  he  pleases  ( John  3:8). 


But  yet  there  comes  to  their  conscious- 
ness the  fact  that  they  were  sinners  in 
the  sight  of  God,  lost  and  helpless  to 
save  themselves,  and  that  Jesus  Christ 
is  now  their  Saviour,  suited  to  them, 
and  "able  to  save  to  the  uttermost 
{completely)  them  that  come  unto  God 
by  him." 

In  view  of  all  this,  it  certainly  ap- 
pears that  it  is  not  enough  to  declare 
"a  willingness  to  know  and  do  the 
truth  "  in  order  to  an  entrance  into  the 
church.  The  first  duty  toward  God 
should  have  l>een  performed.  Repent- 
ance toward  God  and  faith  in  our  Lord 
Jesus  Christ  should  have  been  exer- 
cised. A  consciousness  of  Jesus  as  a 
Saviour  from  sin,  a  personal  Saviour, 
should  have  been  felt.  Such  an  expe- 
rience is  symbolized  and  professed  in 
baptism  (Rom.  6:4).  Nothing  short  of 
this,  it  would  seem,  should  be  required 
for  one  to  be  publicly  enrolled  with  the 
people  of  God.  There  should  be  an  ex- 
perience akin  to  that  of  the  blind  man : 
"  One  thing  I  know,  that,  whereas  I 
was  blind,  now  I  see  "  (John  9  :  25).  It  is 
scriptural  and  reasonable  that  one  be 
able  to  give  an  account  of  the  hope  that 

is  in  him  (1  Peter  3  :  15). 

Practical  Remarks. 

1.  It  is  the  privilege  of  the  Christian  to 
have  an  assurance,  practically  amounting 
to  knowledge,  of  a  future  glorified  exist- 
ence (ver.  1 ;  1  Cor.  15  :  58 ;  John  14  :  2). 

2.  The  pains  and  burdens  incident  to 
our  frail  mortal  bodies  are  in  striking 
contrast  to  the  immortal  vigor  of  the 
future  glorified  body  (ver.  2-4;  Cor.  15: 
53-55;  Rev.  21  :  4). 

3.  The  second  coming  of  Christ  will  be 
a  joyful  day  to  all  who  shall  be  prepared 
to  meet  him  (ver.  2-4;  James  5  :  7,  8;  2 
Tim.  4  :  8). 

4.  The  Christian  is  designed  for  a  blessed 
immortality ;  and  the  Spirit  gives  him 
evidences  of  it  here  (ver.  5;  2  Tim.  1 :  9, 
10;  Eph.  1  :3). 

5.  The  Christian's  home  is  where  Christ 
is  (ver.  6 ;  Phil.  1  :  23 ;  Rev.  3  :  21). 

G.  The  Christian's  prospects  are  such 
that  he  can,  whatever  his  circumstances, 
be  of  good  courage  (ver.  6,  8:  Phil.  4  :  4). 

7.  In  spiritual  things,  faith  is  at  present 
better  than  sight  (ver.  7  ;  4  :  18 ;  John  20 : 
29;  Heb.  11  :  27). 


Ch.  VI.] 


II.  CORINTHIANS 


363 


6       WE  then,  as  i  workers  together  tvith 
him,  beseech  you  also  •"  that  ye  receive 


AND   working    together  with   him, 
we  also  beseech  you  that  ye  receive 


1 1  Cor.  3  :  9. 


m  Titus  2  :  11 ;  Heb.  12  :  15,  25. 


8.  The  state  between  death  and  the  res- 
urrection is  one  of  conscious,  happy  exist- 
ence, and  is  far  more  desirable  than  our 
present  state  (ver.  8  ;  Luke  23  :  43  ;  Phil. 
1  :  23). 

9.  The  Christian  should  be  ambitious, 
but  it  should  be  a  sanctified  ambition  in 
all  things,  and  first  of  all  to  please  God 
(ver.  9 ;  Heb.  11  :  5 ;  1  Cor.  10  :  31). 

10.  Our  probation  will  close  with  this 
life.  We  are  to  be  judged  of  the  things 
done  in  the  body  (ver.  10;  Acts  17  :  31 ; 
Eph.  6:8;  Rev.  22  :  11). 

11.  We  should  present  the  terrors  of  the 
law,  and  the  fearfulness  of  a  coming  judg- 
ment, not  to  frighten,  but  to  persuade 
sinners  to  flee  from  the  wrath  to  come 
and  lay  hold  on  eternal  life  (ver.  10 ;  Acts 
10  :42;  Luke  19  :  41,  42). 

12.  Godly  sincerity,  a  conscious  upright- 
ness, and  a  real  love  for  souls,  are  far 
more  valuable  than  any  external  advan- 
tages or  endoAvments  (ver.  12 :  Acts  24  :  16). 

13.  The  earnest,  fervent  Christian  is  sure 
to  be  misjudged  by  the  indolent,  luke- 
warm, and  unbelieving  (ver.  13 ;  Mark  3  : 
21 ;  5  :  15-17  ;  Matt.  10  :  24,  25). 

14.  Nothing  on  earth  equals  the  con- 
straining power  of  Christ's  love  (ver.  14; 
Eph.  3  :  19). 

15.  Since  Christ  died  in  behalf  of  all 
men  it  is  the  duty  of  Christians  to  preach 
the  gospel  to  all  (ver.  15  ;  Heb.  2:9;  John 
3  :  16). 

16.  True  Christian  living  is  unselfish 
living,  devoted  to  Christ  and  his  cause 
(ver.  15 ;  Rom.  12  : 1 ;  2  Tim.  1  :  12,  13). 

17.  We  should  form  our  estimate  of  men 
and  things  from  a  spiritual  standpoint, 
with  a  reference  to  both  time  and  eternity 
(ver.  16  ;  Phil.  3  :  3-10  ;  Isa.  53  :  2,  3). 

18.  The  new  birth  is  a  new  creation.  It 
is  a  radical  change  in  the  will  and  affec- 
tions ;  in  the  feelings  and  perceptions  of 
the  soul  (ver,  17  ;  John  1  :  13  ;  Eph.  4  :  24). 

19.  God  is  infinitely  desirous  for  the 
reconciliation  of  men.  He  has  removed 
every  obstacle  on  his  part  through  Jesus 
Christ ;  and  to  effect  it  in  man  he  has  ap- 
pointed a  ministry  of  reconciliation  (ver. 
18,  20 ;  John  3  :  16 ;  Job  9  :  33). 


20.  How  sublime  the  work  of  God  in 
divine  and  human  reconciliation,  and 
how  responsible  and  glorious  the  work  of 
making  it  known  to  men  (ver.  19,  20; 
Rom.  11  :33;  1  Tim.  1  :  12). 

"21.  How  amazing  the  condescension  of 
God  in  making  a  reconciliation  possible, 
and  in  entreating  men  to  be  reconciled 
(ver.  20;  Phil.  2:7,  8). 

22.  The  sinner  has  something  to  do.  He 
is  to  give  up  his  opposition  to  Grod,  accept 
the  terms  of  mercy,  and  trust  in  Jesus 
Christ  alone  for  salvation  (ver.  20 ;  Acts  2  : 
38;  16  :31). 

23.  The  Lord  is  our  sin-bearer  and  our 
righteousness  (ver.  21;  1  Peter  2  :  24;  Isa. 
53  :12;  Jer.  23:  6;  33:16). 

CHAPTER  VI. 

The  apostle  admonishes  the  Corinthi- 
ans not  to  receive  the  grace  of  God  in 
vain  (ver.  1, 2),  and  describes  the  aims  of 
his  ministry  in  cultivating  every  grace 
amid  hardships  and  persecutions,  and 
in  accomplishing  great  and  blessed  re- 
sults (ver.  3-10).  He  thcii  makcs  an  ear- 
nest appeal  for  an  affectionate  response 
(ver.  11-13),  and  warns  the  Corinthians 
against  unbelief,  impurity,  and  evil 
associations. 

1-10.  Further  description  op 
the  aims  and  work  of  his  minis- 
try, as  an  ambassador  of  christ. 
With  the  wonderful  list  of  apostolic 
suflFerings,  comp,  4  : 8-12  and  11  :  23-27. 

1.  We  then,  as  workers  togeth- 
er. This  is  rather  a  continuation  of 
the  thought  from  the  last  chapter,  And 
loorking  together  with  him,  with  Christ, 
in  whose  behalf  they  entreated  men  to 
be  reconciled,  and  who  is  the  principal 
subject  of  thought  in  the  preceding 
verse,  (comp.  i  cor.  3 :9.)  Beseech  you 
also,  rather,  we  also  beseech  you,  with 
the  added  idea,  we  give  you  this  exhor- 
tation, that  ye  receive  not,  etc.  As 
ambassadors  of  Christ  they  were  ex- 
horting men  to  be  reconciled  (5: 20)^ 
and  were  thus  fellow-helpers  of  Christ ; 
and  in  pursuing  this  work  they  also 
entreated  and  exhorted  the  Corinthians 
that  the  grace  of  God,  the  grace  of 
reconciliation,  which  had  been  extend- 


364 


II.  CORINTHIANS 


[Ch.  VI. 


2  not  the  grace  of  God  in  vain.  (For  he 
saith,  "I  have  heard  thee  in  a  time 
accepted,  and  in  the  day  of  salvation 
have  I  succoured  thee.  °Behol'd,  now 
is  tlie  accepted  time ;   behold,  now  is 

3  the  day  of  salvation.)  p Giving  no 
offence  in  any  thing,  that  the  ministry 

4  be  not  blamecl :  but  in.all  things  approv- 
ing ourselves  i  as  the  ministers  of  God, 
•■in  much  patience,  in  afflictions,  nn 

5  necessities,  in  distresses,  « in  stripes,  in 
imprisonments,  "  in  tumults,  in  labours, 


2  not  the  grace  of  God  in  vain  ;  (for  he 
says. 

In  an  acceptable  time  I  heard  thee. 
And  in  a  day  of  salvation  I  helped 
thee  ; 
behold,  now  is  the  acceptable  time, 
behold,  now  is  the  day  of  salvation ;) 

3  giving  no  cause  of  stumbling  in  any- 
thing, that  our  ministrj-  be  not  blamed  ; 

4  but  in  everything  commending  our- 
selves as  God's  ministers,  in  much  pa- 
tience, in  afflictions,  in  necessities,  in 

5  distresses,  in  stripes,  in  imprisonments, 
in  tumults,  in  labors,  in  watchings,  in 


n  Luke  19  :  42-44.  o  Heb.  3  :  7,  13.  p  Rom.  14  :  13  ;  1  Cor.  10  :  32.  5  12  :  12  ;  1  Cor.  4  :  1. 

r  2  Tim.  3  :  10.  si  Cor.  4  :  11.  (  11  :  23-27.  « 1  :  8-10;  Acts  17  :  4,  5. 


ed  to  them  in  their  conversion,  should 
not  be  received  in  vaiu,  to  no  pur- 
pose. Compare  the  rocky  ground  hear- 
ers who  received  the  word  with  joy, 

but     fell     away     ( Matt.  13  :  20,  21 ;    also  comp. 

John  15  :  2).  Their  iinal  salvation  might 
depend  instrumentally  on  such  exhor- 
tations as  this. 

2.  In  a  parenthetic  sentence,  includ- 
ing a  quotation  from  Isa.  49  :  8,  in  the 
■words  of  the  Septuagint  version,  Paul 
gives  a  reason  and  an  enforcement  of 
the  exhortation.  For  he  saith,  I 
have  heard,  better,  I  heard  thee,  etc., 
the  quotation  closing  with  the  indefi- 
nite past,  I  succoi'ed  or  helped  thee. 
These  were  the  words  of  Jehovah  to  the 
Mes.siah,  who  is  the  head  of  his  people. 
The  time  accepted,  the  time  of  ex- 
ercising grace  or  favor,  was  the  day 
of  salvation,  the  day  for  announcing  1 
and  communicating  salvation  to  his  j 
people.  This  had  been  promised  and  its 
fulhllment  was  certain.  So  the  apostle 
rightly  applies  these  prophetic  words 
to  this  gospel  time  and  gospel  message. 
Behold,  now,  since  we  are  ambas- 
sadors on  behalf  of  Christ,  who  has 
Ijeen  made  sin  for  us,  and  given  us  this  , 
earnest  raes.sage  of  reconciliation,  ?io»'  | 
is  the  «t// accepted  time ;  behold, 
now  is  the  day  of  salvation,  the  ; 
time  and  day  of  (iod's  grace,  which  we 
beseech  you  not  to  receive  in  vain. 
The  Christian  sliould  in  his  life  and 
conduct  continually  acknowledge  God's 
gracious  incs.sago  and  the  word  of  rec- 
onciliation which  he  has  received.  i 

3.  This    is    clo.scly    connected  with  I 
ver.  1.     Paul  enforced  his  exliortation 
"  not  to  receive  the  grace  of  God  in 
vain,"  by  his  own  example.     Givin§r 
no  offence,  no  cattse  of  stnmhling,  in 


anything,  in  any  respect,  that  the 
ministry,  of  reconciliation,  the  office 
and  its  ministration,  be  not  blamed. 

It  was  of  the  first  importance  that  their 
ministry  should  be  without  reproach ; 
for  this  might  prove  a  cause  of  stum- 
bling, leading  some  into  error  or  sin. 

4.  The  preceding  verse  presents  the 
negative,  this  the  positive  side.  But 
in  all  things,  in  everything,  ap- 
proving, or  commending  (the  same 
word  as  in  3  :  1),  ourselves  as  the 
ministers  of  God,  better,  as  God's 
ministers,  in  the  long  list  of  particulars 
that  follows.  They  did  not  prove,  but 
rather  co7n mended  themselves  as  God's 
ministers  by  their  conduct.  In  3  :  1 
ourselves  is  emphatic;  here  it  is  not. 
Paul  speaks  modestly.  The  means  by 
which  Paul  and  his  associates  com- 
mended themselves  may  be  divided 
into  four  classes.  The  first,  extending 
to  the  end  of  ver.  5,  relates  to  bodily 
sufferings  in  ten  particulars.  In  much 
patience,  endurance,  steadfastness, 
unswerving  in  the  greatest  trials  and 
sutterings.  In  distresses,  great 
straits  from  which  escape  seems  about 
hopeless  (*  ■■»). 

5.  In  stripes,  in  imprison- 
ments, or  in  prisons  (11:23-25:  Acts  le  : 
22-24).  The  book  of  tlie  Acts  records  but 
one  of  these,  that  at  Philippi  (Actsie: 
22  ff.) ;  but  gives  but  a  small  part  of 
Paul's  ministry  and  sufi'erings.  In 
tumults,  civil  disturl)ances,  seditions. 
For  some  of  these  in  tlie  apostle's  ex- 
perience see  Acts  13  :  50 ;  14  :  5,  19 ; 
16  :  22;  17  :  5;  18  :  12;  19  :  23.  In 
labours,  for  his  own  support  (Acts  is :  S; 
20:34;  2Thes3.  3:8)  ;  Spiritually,  for 
Christ's  cause  (Coi.  1 :  29;  1  Tim'4  :  10). 
Watchings,  sleepless  nights  in  trav- 


Ch.  VI.] 


II.  CORINTHIANS 


365 


6  in  watchings,  in  fastings ;  » by  pure- 
ness,  y  by  knowledge,  by  longsuffering, 
by  kindness ;  ^  by  the  Holy  Ghost,  »  by 

7  love  unfeigned,  •>  by  the  word  of  truth, 
bv  <=  the  power  of  God  ;  by  ^  the  armour 
of  righteousness  on  the  right  hand  and 

8  on  the  left,  by  honour  and  dishonour, 
e  by  evil  report  and  good  report ;  as  de- 

9  ceivers,  and  yet  true ;  as  unknown,  and 
^yet  well  known;  eas  dying,  and,  be- 
hold, we  live ;   as  chastened,  and  not 

10  killed;    as  sorrowful,  ^yet  alway  re- 


6  fastings  ;  in  pureness,  in  knowledge,  in 
long-suffering,  in  kindness,  in  the  Holy 

7  Spirit,  in  love  unfeigned,  in  the  word 
of  truth,  in  the  power  of  God  ;  through 
the  weapons  of  righteousness  on  the 

8  right  hand  and  on  the  left,  through 
glory  and  dishonor,  through  evil  re- 
port and   good   report ;    as  deceivers, 

9  and  yet  true ;  as  unknown,  and  yet 
well  known  ;  as  dying,  and  behold,  we 

10  live  ;  as  chastened,  and  not  killed  ;  as 
sorrowful,   yet   always    rejoicing ;    as 


X 1  Thess.  2  :  10.         3/ 11  :  6 ;  Eph.  3:4.         zZ:Z;  Rom.  15  :  19  ;  1  Thess.  1:5,6.  a  See  refs.  Rom,  12  :  9. 

64  :  2;  Eph.  1  :  13.         c  1  Cor.  2  :  4,  5.         d  10  :  4 ;  Eph.  6  :  11,  13,  14  ;  1  Thess.  5  :  8.         e  Rom.  3  :  8. 

/  4  :  2  ;  11  :  6  ;  1  Cor.  4:9.  g  See  refs.  4  :  10,  11.  h  1  Thess.  3  :  7-10. 


eling,  praying,  with  anxious  cares  and 
the  like  (Acts  27: 20, 33).  In  fastings, 
common  with  Paul  (11:27;  Acts  13 : 2,3; 
14:23),  In  all  these  he  had  showed 
"much  patience"  (ver. 4). 

6,  7.  The  second  class  of  the  list  be- 
gins here,  consisting  of  eight  internal 
virtues  and  endowments,  ending  with 
*' the  power  of  God  "  (ver.  7).  By,  more 
exactly,  in,  as  far  as  the  phrase  "the 
armor  of  righteousness,"  in  ver.  7.  In 
pureness,  from  evil  deeds  and  mo- 
tives and  sin  generally  (1  Tim.  5:22). 
Knowledge,  of  divine  truth  (1  Cor. 
12  :  8).  Longsuffering,  or  forbear- 
ance, which  does  not  hastily  retaliate 
wrong.  In  the  Holy  Spirit,  having 
his  presence,  and  enjoying  his  manifes- 
tations (Rom.  8  :  4,  5;  1  Cor.  12  :  8).      Love 

unfeigned,  real,  sincere,  free  from 
selfish  purposes,  a  marked  character- 
istic of  Paul  (ver.  n  ;  Rom.  12  :  9).      Jn  the 

word  of  truth,  with  which  he  was  en- 
trusted and  which  he  preached  (* :  2;  5 : 
19;  Gal.  2 : 5).    In  the  poAver  of  God, 

manifested  in  their  preaching  and  work 

(4:7;  1  Cor.  2:4). 

The  third  class  of  the  list  begins  at 
this  point,  extending  through  "good 
report,"  in  ver.  8,  and  consists  of  six 
things  by  means  of  which  Paul  ad- 
vanced his  work,  thereby  commending 
him  as  a  minister  of  Christ.  By^ — in 
this  class  the  preposition  is  changed 
from  in  to  through  or  by  means  of. 
The  armour,  or  weapons,  of  right- 
eousness on  the  right  hand  and 
on  the  left,  both  for  offense  and  de- 
fense, the  shield  of  faith  as  well  as  the 
sword  of  the  Spirit  (Eph  6:i6, 17)  and 
the  spear  of  truth. 

8.  By  honour,  through,  or  by  means 
of  glory,  the  highest  kind  of  honor, 
and  dishonour,  that  cast  upon  him 


by  the  enemies  of  God's  cause.  Through, 
or  by  means  of,  evil  report  and  good 
report,  defamation  and  praise.  Not 
only  did  the  ai)Ostle  pass  through  these 
opposite  experiences,  but  they  resulted 
in  the  furtherance  of  the  gospel  (Phii. 
1 :  12).  His  conduct  was  such,  and  the 
results  were  such,  as  to  commend  him 
as  God's  servant  (Gai.  1 :  lo;  2 :  11  er.). 

The  fourth  and  last  class  of  the  list 
commences  here,  ending  with  ver.  10, 
and  consists  of  seven  striking  contrasts 
of  the  apparent  and  real  condition  of 
Paul  and  his  associates,  each  contrast 
beginning  with  as.  As  deceivers 
and  yet  true.  Yet,  in  this  and  the 
following  contrasts,  is  not  needed  to  ex- 
press the  sense.  That  God's  enemies 
should  call  them  deceivers  was  really  a 
commendation,  as  well  as  the  fact  that 
they  were  really  true. 

9.  As  unknown,  regarded  as  ob- 
scure persons  by  some  (comp.  oai.  1 :  22)^ 
and  yet  Avell  known,  where  he 
labored  in  the  churches  (3 : 1, 2;  5 :  11). 
As  dying,  so  regarded  from  the  stand- 
point of  his  sufferings,  infirmities,  and 
persecutions  (4 :  10, 11 ;  1  cor.  4:9),  and, 
behold,  we  live  (i:io;  Acts  14  20); 
as  chastened,  and  not  killed  (an 
allusion,  perhaps,  to  Ps.  118  :  18),  in 
deep  affliction  and  apparently  chas- 
tened of  God,  but  not  put  to  death. 

( Comp.  7:4;    12:7-9;    Isa.  53  :  4.  )      Afflictions 

are  not  always  chastisements,  but  often 
opportunities  for  glorifying  God  (John 

17  :  1;  James  5  :  ll), 

10.  As  sorrowful,  full" of  sorrow, 
so  it  seems  to  the  world,  who  witness 
our  tears  and  anxieties,  yet  alway 
rejoicing  in  the  Lord  (*  :  i7;  Rom.  5: 
3,  11;  Phil.  4  : 4,  12).  Thcrc  is  joy  in  the 
Christian's  tears ;  though  trials  abound, 
joy  superabounds.    As   poor,   needy 


366 


II.  COftlNTHIANS 


[Ch.  VI. 


joicing ;  as  poor,  yet  making  many 
rich;  'as  having  nothing,  and  yet  pos- 
sessing all  things. 

Tlie  apostle's  warnings  to,  and  affection,  for 

the  Corinthian  Christians,  and  his  joy 

on  receiving  the  report  of  Titus. 

11  O  ye  Corinthians,  our  mouth  is  open 

12  unto  you,  •'our  heart  is  enlarged.  Ye 
are  not  straitened  in  us,  but '  ye  are 

13  straitened  in  your  own  bowels.  Now 
for  a  reeompencc  in  the  same,  (™I 
speak  as  unto  my  cliildren,)  be  ye  also 
enlarged. 


poor,  yet  making  many  rich  ;  as  hav- 
ing nothing,  and  yet  possessing  all 
things. 

11  Our  mouth  is  open  to  you,  O  Corin- 

12  thians,  our  heart  is  enlarged.  Ye  are 
not  straitened  in  us,  but  ye  are 
straitened    in    your    own    affections. 

13  Now  as  a  recompense  in  the  same  kind 
(I  speak  as  to  my  children),  be  ye  also 
enlarged. 


i  1  Cor.  3  :  21,  22  ;  James  2  :  5. 


fc7  :  3. 


1 12  :  15. 


TO  1  Cor.  4  :  14,  15. 


and  penniless,  and  looked  upon  as 
having  nothing,  and  at  the  same 
time  making  many  rich  with  spirit- 
ual blessings  (l  Cor.  7  :  29-31 ;  Eph.  3  :  8, 16-19)  , 

and  indeed  possessing  all  things  in 

Christ,  a  boundless,  an  eternal,  and  a 
heavenly  inheritance  (i  Cor.  3 :  21-23;  Rom. 
8  :  32).  A  fitting  climax  of  this  wonder- 
ful description. 

11-13.  An  appeal  for  an  affec- 
tionate RESPONSE. 

11.  After  the  remarkable  description 
of  his  own  sufferings  in  exercising  his 
ministrj',  the  way  is  prepared  for  this 
powerful  appeal.  O  ye  Corinthi- 
ans, the  only  place  where  they  are 
thus  i)ersonally  and  pointedly  addressed 
in  the  two  Epistles.  Our  mouth  is 
open  unto  you,  full,  frank,  without 
reserve,  the  outlet  of  a  large  overflowing 
heart.  "  Out  of  the  abundance  of  the 
heart  the  mouth  speaketh  "  (Matt.  12 :  34). 
Our  heart  is  enlarged,  has  been 
and  is  enlarged,  expanded  in  sympa- 
thy, love,  and  interest  for  you.  What 
makes  this  the  more  remarkable  in 
Paul's  case  is  that  this  enlargement 
takes  place  notwithstanding  the  provo- 
cations, opposition,  and  criticisms  he 
had  received  from  them.  (Comp.  Gai. 
4:19)  Thislarge-heartedness  and  warm, 
tender  sympathy  were  among  the  secrets 
of  Paul's  success. 

12.  Ye  are  not  straitened,  com- 
pressed into  a  narrow  space,  in  us,  in 
our  hearts;  tliere  is  ample  room  for 
you ;  but  ye  are  straitened  in 
your  own  bowels,  iji  your  oicn 
hearts,  or  affections,  and  so  you  do  not 
respond  as  ye  should  to  our  love.  The 
fault  is  not  in  us,  but  in  you.  Your 
hearts,  your  afiections,  are  not  brojid 
enough  to  receive  us.  The  Hebrews 
regarded  the  bowels  as  we  do  the  heart. 


as  the  seat  of  the  tenderer  affections, 
and  so  the  word  is  better  rendered  here 
and  in  many  places  by  heart  or  affec- 
tions (Pliil.  1:8;  2:1;  Col.  3  :  12,  etc.). 

13.  NoAV  for,  or  as,  a  recom- 
pense in  the  same  kind — that  is,  in 
love  (I  speak  as  unto  my  chil- 
dren, with  paternal  affection  to  chil- 
dren who  should  return  filial  love),  be 
ye  also  enlarged  in  your  hearts. 
Return  love  for  love. 

Pail's  Heart.  Paul  was  eminently 
a  man  of  heart,  and  this  was  one  secret 
of  his  power  over  men.  At  Ephesus, 
for  the  space  of  three  years,  he  ceased 
not  to  admonish  every  one  niglit  and 
day  "with  all  lowliness  of  mind  and 
with  tears  "  ( Acts  20  :  19, 31 ).  At  Corinth 
he  was  "  in  weakness,  and  in  fear,  and 
in  much  trembling"  (icor.  2:3).  To 
the  Corinthians,  in  his  Second  Epis- 
tle, he  especially  reveals  his  heart. 
Whether  afflicted  or  comforted,  it  was 
for  their  consolation  and  salvation 
(2  Cor.  1:6).  "  Out  of  mucli  affliction 
and  anguish  of  heart,"  he  wrote  to  them, 
"with  many  tears"  (2Cor.  2:4).  His 
mouth  was  open  and  his  heart  enlarged 
unto  them  (2  Cor.  6:ii),  How  frankly, 
courageously,  yet  tenderly,  he  addresses 
his  opposers  at  Corinth,  fiice  to  face  and 
heart  to  heart  (^  Cor.  10  : 1-11 : 3:<).  How 
full  of  love  is  his  Epi.stle  to  the  Philip- 
pians,  overflowing  even  to  Christless 
souls:  "For  many  walk,  of  whom  I 
have  told  you  often,  and  now  tell  you 
even  weeping,  that  they  are  the  enemies 
of  the  cross  of  Chri.st "  ( vh\\.  3  :  is).  And 
in  his  last  Epistle,  on  the  eve  of  mar- 
tyrdom, how  lovingly,  as  a  father,  does 
he  write  to  his  spiritual  son  Timothy 
with  his  final  benediction  :  "  The  Lord 
Jesus  Christ  be  with  thy  spirit.  Grace 
be  with  you"  (2  Tim.  4 :  22). 


Ch.  VI.] 


II.  CORINTHIANS 


367 


14  °  Be  ye  not  unequally  yoked  together 
with  unbelievers.  For  »\vhat  fellow- 
ship hath  righteousness  with  unright- 
eousness ?    And  what  communion  hath 

15  light  with  darkness?  And  what  con- 
cord liath  Christ  with  Belial  ?  Or  what 
part  hath  he  that  believeth  with  an  in- 

16  fidel  ?  And  p  what  agreement  hath  the 
temple  of  God  with  idols  ?  For  i  ye  are 
the  temple  of  the  living  God ;  as  God 
hath  said,  ^  I  will  dwell  in  them,  and 
walk  in  them;  and  I  will  be  their  God, 

17  and  they  shall  be  my  people.    'Where- 


14  Be  not  yoked  unequally  with  unbe- 
lievers ;  for  what  fellowship  has  right- 
eousness with  lawlessness  ?  And  what 
communion  has  light  with  darkness? 

15  And  what  concord  has  Christ  with 
Belial  ?   Or  what  portion  has  a  believer 

16  with  an  unbeliever?  And  what  agree- 
ment has  God's  temple  with  idols? 
For  we  are  the  living  God's  temple,  as 
God  said,  I  will  dwell  in  them,  and 
walk  among  them ;  and  I  will  be  their 
God,  and   they  shall   be  my  people. 


n  Deut.  7  :  2,  3  ;  1  Cor.  7  :  39  ;  James  4:4.        o  2  Chron.  19  :  2  ;  1  Cor.  10  :  21 ;  Eph.  5  :  7,  11 ;  1  John  3  :  12,  13 

p  1  Sam.  5  :  2,  3  ;  1  King  18  :  21  ;  Matt.  6  :  24.  3  1  Cor.  3  :  16,  17. 

r  Exod.  29  :  45  ;  Ezek.  37  :  26,  etc  ;  Zech.  13  :  9.  s  See  refs.  Isa.  52  :  11. 


14-7  :  1.  Warning  against  evil 
associations  and  exhortation  to 
INWARD  HOLINESS.  On  accouut  of  the 
abruptness  of  these  verses  and  their 
seeming  want  of  connection  with  the 
context,  some  have  considered  them  a 
part  of  a  letter  now  lost  and  written 
before  our  present  first  Epistle  (i  Cor. 
5:9).  Such  a  theory,  however,  is  not 
necessary.  Paul  had  exhorted  them 
not  to  receive  the  grace  of  God  in  vain 
(ver.  1)  ;  and  after  the  digression  in  ver. 
3-10,  it  was  not  unnatural  for  him  to 
urge  their  separation  from  unbelievers, 
as  a  means  of  more  effectively  enjoying 
the  blessed  results  of  the  grace  of  God. 
Besides,  the  apostle,  having  expressed 
his  warm  aflection  for  them  (ver.  ii-is)^ 
could  get  a  full  and  hearty  response 
only  as  they  separated  themselves  from 
sin  and  sinners. 

14,  Be  ye  not  unequally  yoked 
together  with  unbelievers,  which 
will  be  a  hindrance  to  receiving  and 
enjoying  the  grace  of  God  and  to  the 
exercise  of  Christian  affection.  This  is 
to  be  limited  not  merely  to  marriages 
of  Christians  to  the  heathen  and  the 
unbelieving,  although  including  them, 
but  must  be  extended  to  close  and  in- 
timate relations  and  companionships. 
The  figure  is  taken  from  yoking  to- 
gether two  animals  of  different  species, 
as  the  ox  and  ass  (oeut.  22 :  lo).  They 
were  to  avoid  such  association  with  un- 
believers as  would  involve  complicity 
in  their  sins.  For  what  fellowship, 
what  sharing  (the  word  thus  rendered 
occurs  only  here  in  the  New  Testa- 
ment), hath  righteousness  with 
unrighteousness?  lawlessness,  which 
was  characteristic  of  heathen  life.  And 
what  communion  hath  light  with 


darkness?  What  has  one  in  common 
with  the  other?  Light  represents  the 
condition  of  the  Christian  (John  3: 19)^ 
and  darkness  that  of  the  heathen  and 
the  unbeliever  (4:4;  Eph.  5:8).  The  mere 
asking  of  such  questions  suggested  their 
answer. 

15.  What  concord,  agreement, 
hath  Christ  ^vith  Belial?  rather, 
Beliar,  an  epithet  for  Satan.  Beliar  is 
found  in  Deut.  13  :  13  ;  Judg.  19  :  22  ;  1 
Sam.  25  :  25,  and  means  ivorthlessness, 
and  appears  to  have  been  applied  by 
the  later  Jews  to  Satan,  the  prince  of 
evil  spirits.  Or  what  part,  or  por- 
tion, hath  he  that  believeth  Avith 
an  infidel?  hath  a  believer  loith  an 
unbeliever  f  As  there  can  be  no  com- 
patibility between  the  two  opposing 
principles  of  truth  and  error,  between 
the  heads  of  the  two  opposing  kingdoms, 
Christ  and  Satan,  so  there  can  be  none 
between  the  members  of  these  king- 
doms, believers  and  unbelievers. 

16.  What  agreement,  partner- 
ship, hath  the  temple  of  God  with 
idols?  The  question  suggests  that 
there  were  still  some  at  Corinth  who 
were  abusing  their  liberty  (icor.  8:io) 
and  who  needed  to  ' '  flee  from  idolatry  " 
(1  Cor.  10:14).  For  ye  are,  rather,  we 
are,  the  temple  of  the  living  God, 
and  therefore  we  should  not  enter  into 
any  alliance  with  idols,  (see  notes  on  1 
Cor.  3  :  16  and  6  :  19. )  This  i  s  Confirmed  and 
explained  by  the  quotations  from  the 
Old  Testament  which  follow.  The  cita- 
tion in  this  verse  is  a  union  of  Lev. 
26  :  11,  12  and  Ezek.  37  :  27,  quoted 
freely  and  doubtless  from  memory. 
The  apostle  infuses  into  them  the  gospel 
idea,  and  applies  to  spiritual  Israel 
those  predictions  which  referred  pri- 


368 


II.  CORINTHIANS 


[Ch.  VI. 


fore  come  out  from  among  them,  and 
be  ye  separate,  saith  the  Lord,  and 
touch  not  the  unclean  thing;  and 
18  I  will  receive  you,  'and  will  be  a 
Father  unto  you,  "and  j;e  shall  be 
my  sons  and  daughters,  saith  the  Lord 
Almighty. 


17  Wherefore,  come  out  from  the  midst  of 
them,  and  be  separated,  saith  the  Lord, 
and  touch  not  anything  unclean  ;  and 

18  I  will  receive  you,  and  will  be  to 
you  a  Father,  and  ye  shall  be  to  me 
sons  and  daughters,  saith  the  Lord 
Almighty. 


t  Jer.  31  :  9;  Rev.  21  :  7. 


u  See  refs.  Rom.  8  :  14-17. 


marily  to  literal  Israel.  Compare  our 
Lord's  words  in  John  17  :  21,  23;  also 
Kom.  9  :  25,  26 ;  1  Peter  2  :  9,  10. 

17,  18.  In  these  two  verses  Paul 
drawls  a  conclusion  and  makes  an  ap- 
plication in  the  language  of  Scripture. 
He  combines  Isa.  52  :  11 ;  2  Sam.  7  :  14, 
with  Ezek.  20  :  33,  34;  Isa.  43  :  6 ; 
Hosea  1  :  10 ;  Amos  4 :  13,  quoting  and 
combining  freely.  Wherefore,  since 
God  has  promised  to  dwell  in  you  and 
walk  in  you  and  be  your  God,  come 
out  from  among  them,  and  be  ye 
separate,  let  it  be  done  at  once  and 
let  the  act  be  complete.  The  prophet 
had  reference  to  the  heathen ;  the  apos- 
tle extends  the  reference  to  the  wicked 
and  the  unbelieving  generally.  And 
touch  not,  do  not  continue  to  touch, 
as   in   the   pa.st,    anything   unclean. 

(  Corup.  1  Cor.  5  :  10  and  note.)       There  mUSt   bc 

a  separation  from  both  unholy  people 
and  unholy  things.  This  done,  and  I 
(emphatic)  will  receive  you,  and 
will  be  a  Father  unto  you,  I  will 
enter  into  the  relation  of  a  Father  to 
you,  and  ye  shall  be  my  sons  and 
daughters,  ye  shall  enter  into  the 
relation  of  sons  and  daughters  to  me. 

(  Comp.  John  17  :  15 ;   Rev.  18  :  4  ;   Lev.  11  :  8,  31-40  ; 

F.zLk  11:20.)     The    Lord   Almighty, 

so  the  Hebrew  "Lord  of  Hosts"  is 
translated  in  the  Seventy,  and  so  the 
name  of  God  frequently  appears  in  the 

Revelation    (l  :  8;    4:8;    11  :  17,  etc.).        In 

these  last  three  verses  we  have  an  illn,'?- 
tration  of  the  way  in  which  the  Old 
Testament  is  frequently  quoted  in  the 
New.  The  writers  often  quote  accord- 
ing to  sense  and  from  memory,  and 
often  blend  together  different  passages, 
and  sometimes  only  give  the  general 
sense  of  Scripture.  All  these  are  illus- 
trated here.  On  these  promises  the 
apostle  grounds  his  exliortation  in  the 
first  verse  of  the  following  chapter. 

Practical  Remarks. 
1.  It  is  of  the  first  importance,  both  for 
salvation  and  for  usefulness,  that  Chris- 
tians be  exhorted  not  to  receive  the  grace 


of  God  in  vain  (ver.  1 ;  1  Cor.  9  :  27  ;  Heb. 
12  :  14-17). 

2.  How  much  we  owe  to  the  interces- 
sion of  Christ  (Ps.  2  :  8 ;  Isa.  59  :  16 ;  Heb. 
7:25). 

3.  The  day  of  salvation  is  of  infinite 
importance.  To  each  individual  it  is  the 
"  now  "  (ver.  2  ;  Heb.  3  :  7-13). 

4.  The  minister  of  the  gospel  should  be 
without  reproach.  Purity  of  character  is 
necessary  to  his  highest  success  (ver.  3 ; 
Matt.  10  :  16 ;  1  Cor.  10  :  32,  33). 

5.  The  lives  of  ministers,  and  indeed  of 
all  Christians,  should  commend  them  and 
their  works  to  their  fellow-men  (ver.  4; 
Phil.  2  :  14-16 ;  1  Thess.  2  :  10-12). 

6.  How  often  and  how  greatly  do  the 
bodily  sufferings  of  Christians  redound  to 
the  good  of  the  world  and  the  glory  of 
God  (ver.  4,  5;  Rom.  5:3-5;  Phil.  1  : 
12-14). 

7.  A  minister's  success  depends  largely 
upon  a  holy  life,  and  a  consecrated  serv- 
ice (ver.  6,  7 ;  Mai.  2  :  1-7  ;  2  Tim.  2:3-5; 
4:5). 

8.  We  should  seek  to  increase  our  effi- 
ciency by  eveiy  instrumentality  given  us, 
and  by  making  the  most  untoward  cir- 
cumstances contribute  to  that  end  (ver. 
7,  8 ;  Phil.  3  :  7-11 ;  1  Peter  4:1;  Ps.  76  : 
10). 

9.  A  wicked  world  presents  a  fine  field 
for  exhibiting  a  true  Christian  character 
and  life  (ver.  8-10;  Phil.  2 :  15,  16). 

10.  The  true  estimate  and  worth  of  a 
Christian  is  to  be  obtained  by  a  deeper 
view  than  that  of  outward  circumstances 
(ver.  10  ;  1  Sam.  16  :  7). 

11.  None  but  a  minister  or  a  pastor 
can  know  a  pastor's  heart  (ver.  11 ;  12  : 
14;  Gal.  4  :  19). 

12.  A  people  should  return  a  pastor's 
love.  His  best  recompense  is  that  they 
enlarge  their  love  toward  him,  obey 
Christ,  and  be  separated  from  the  world 
(ver.  13-17;  3  John  3,  4;  Philem.  19-21). 

13.  The  cause  of  Christ  suffers  unless  a 


Ch.  VII.] 


II.  CORINTHIANS 


369 


7  HAVING  ^  therefore  these  promises, 
dearly  beloved,  ylet  us  cleanse  our- 
selves from  all  filthiness  of  the  flesh 
and  spirit,  ^perfecting  holiness  in  the 
fear  of  God. 

2  Receive  us ;  » we  have  wronged  no 
man,  we  have  corrupted  no  man,  we 

3  have  defrauded  no  man.    I  speak  not 


7  HAVING  therefore  these  promises, 
beloved,  let  us  cleanse  ourselves  from 
every  defilement  of  flesh  and  spirit, 
perfecting  holiness  in  the  fear  of 
God. 

2  Open  your  hearts  to  us  ;  we  wronged 
no  one,  we  corrupted  no  one,  we  de- 

3  frauded  no  one.    I  say  it  not  to  con- 


z6  :  17,  18.  y  Ezek.  36  :  25.  26  ;  1  Peter  2  :  11 ;  1  John  3  :  1-3. 

z  Phil.  3  :  12-15  ;  1  Thess.  3  :  13 ;  Heb.  12  :  14.  o  See  refs.  1  Sam.  12  :  3,  4. 


line  of  separation  is  distinctly  made  and 
seen  between  Christians  and  unbelievers 
(ver.  1^16 ;  2  John  11 ;  1  Tim.  5  :  22  ;  Matt. 
6  :  24). 

14.  Christians  should  avoid  evil  com- 
panionships and  evil  associations  (ver. 
14-16;  ICor.  15  :  33,  34). 

15.  Christians  are  God's  temple.  How 
pure  their  hearts  should  be ;  how  clean 
their  consciences  ;  how  holy  their  lives 
(ver.  16;  2  Tim.  2  :  19-21). 

16.  There  must  be  a  separation  from  the 
world,  if  we  would  enjoy  the  favor  of 
God  (ver.  17 ;  Matt.  16  :  24,  25). 

17.  The  Christian  alone  among  men  en- 
joys the  true  Fatherhood  of  God  (ver.  17, 
18;  Rom.  8:  15,  16). 

18.  How  unspeakable  the  privilege  to  be 
a  Christian,  to  be  children  of  a  king,  and 
heirs  of  a  heavenly  kingdom  (ver.  18; 
Rev.  1:6;  Matt.  25  :  34). 

CHAPTEE  VII. 

Continuing  the  thought  of  the  pre- 
ceding chapter,  Paul  exhorts  to  inward 
holiness  (ver.  i) ;  and  through  the  rest 
of  the  chapter  treats  of  the  results  of 
his  former  Epistle,  as  he  had  learned 
from  Titus.  He  exhorts  them  to  trust 
him,  and  appeals  to  his  uprightness 
(ver.  2-4) .  His  affectioii  for  them  proved 
by  his  experience  in  Macedonia,  re- 
garding the  coming  of  Titus,  his  anx- 
iety for  them,  and  the  letter  he  had 
written  them,  and  his  joy  to  hear  that 
it  had   resulted   in   their  reformation 

(ver.  5-16). 

1.  Having  therefore  these 
promises,  just  quoted  (6  :  le-is), 
dearly  beloved,  a  tender  and  loving 
epithet  in  harmony  with  6  :  11,  and 
preparatory  to  the  affectionate  appeal 
that  follows.  Let  us  cleanse  our- 
selves, a  condition  on  which  God 
based  his  promise  to  receive  them  (s  =  it) 
from  all  filthiness  of  the  flesh 
and  spirit,  better,  from  every  defile- 


ment of  flesh  and  spirit,  both  outward 
and  inward,  of  word  and  act,  of  thought 
and  desire,  from  physical  and  spiritual 
stains  of  sin.  Perfecting  holiness, 
tlie  positive  side  of  the  exhortation — 
going  on  to  complete  holiness;  to  fol- 
low after  holiness  is  the  work  of  a 
Christian  life  (Heb.  12 :  u).  In  the  fear 
of  God,  the  feeling,  the  atmosphere 
as  it  were,  in  which  holiness  is  to  be 
pursued.  A  reverence  for  God  and  a 
fear  of  offending  him,  are  necessary  to 
our    progress    in   sanctification   (5:ii; 

Matt.  10  :  28;  1  Peter  1  :  17). 

2-16.  Paul's  appeal  for  their 
full  confidence  and  sympathy. 
His  joy  at  the  good  news  brought 
BY  Titus  regarding  the  effect  op 
HIS  former  letter.  The  change  in 
tone  at  this  point  of  the  Epistle,  gives 
force  to  the  supposition  that  Titus  had 
just  arrived  from  Corinth.  See  intro- 
duction. 

2*  Having  finished  his  exhortation 
(6 :  14 ;  T :  i),  Paul  repeats  his  request  of 
6  :  13,  in  corresponding  language. 
Receive  us — rather,  Open  your  hearts 
to  us,  make  room  for  us  in  your  affec- 
tions. And  there  is  no  reason  why  you 
should  not  heartily  receive  us.  We 
have  wronged,  rather,  We  wronged, 
no  man,  while  exercising  our  ministry 
among  you,  we  did  no  one  injustice  in 
any  way,  we  corrupted,  or  ruined  no 
man  financially,  we  defrauded,  we 
overreached,   or  took  advantage  of  no 

one.       (  Comp.  8  :  19,  20  :  12  :  14-16. )        In     tllCSC 

vivid  expressions  Paul  probably  had  ref- 
erence to  charges  that  his  opponents  had 
brought  against  him.  They  may  have 
misinterpreted  his  preaching,  and  his 
conduct  in  matters  of  discipline,  of 
lodging  among  them  and  dealings  with 
them,  and  in  gathering  collections  for 

the   poor.    (Comp.  lO  :  7-11  ;  11  :  7  ;  1  Cor.  9:1-6.) 

Some  refer  corrupted  to  corrupting 
them  by  the  preaching  of  false  doc- 
trine.    (  Comp.  2  :  17  ;  11  :  3. )     But  aS  the  tWO 

other  verbs  denote,   not    inward,  but 


370 


II.  CORINTHIANS 


[Ch.  VII. 


this  to  condemn  yon :  for  I  have  said 
before,  that  ye  are  in  our  hearts ''  to  die 
and  live  with  you.  "=  Great  is  my  ^x)ld- 
ness  of  speech  toward  you,  "i  great  is 
my  glorying  of  you  :  "1  am  filled  with 
comfort,  I  am  exceeding  joyful  in  all 
our  tribulations. 

For,  f  when  we  were  come  into  Mace- 
donia, our  flesh  had  no  rest,  but  s  we 
were  troubled  on  every  side ;  without 
tvere  fightings,  within  tvere  •>  fears. 
Nevertheless  '  God,  that  comforteth 
those  that  are  cast  down,  comforted  us 
by  k  the  coming  of  Titus  ;  and  not  by 
his  coming  only,  but  by  the  consola- 
tion wherewith  he  was"  comforted  in 


demn  you  ;  for  I  have  already  said, 
that  ye  are  in  our  hearts,  to  die  to- 
gether and  to  live  together.  Great  is 
my  boldness  toward  you,  great  is  my 
glorj'ing  on  account  of  you  ;  I  am  filled 
with  consolation,  I  am  made  to  abound 
with  joy,  in  all  our  affliction. 

For  even  when  we  were  come  into 
Macedonia,  our  flesh  had  no  relief,  but 
we  were  afflicted  in  every  way ;  with- 
out were  fightings  ;  within  were  fears. 
But  God,  who  consoles  the  lowly,  con- 
soled us  by  the  coming  of  Titus ;  and 
not  by  his  coming  only,  but  also  by  the 
consolation  with  which  he  was  con- 


b  1  Thess.  2:8.  c  3  :  12. 

/2  :  13;  Acts  20  :  1. 


d  1  :  14  ;  9  :  2-4 ;  1  Cor.  1:4.        e  Rom.  5:3;  Phil.  2  :  17 ;  1  Thess.  3  :  7-9. 
y  4  :  8.        /» 12  :  20,  21.        t  See  refs.  1  :  3,  4 ;  Jer.  31  :  13.        fc  2  :  13. 


outward  injury,  it  is  more  natural  to 
understand  this  of  external  hurt  or 
ruin  (1  Cor.  3:17),  such  as  to  bring  to 
beggary  or  want. 

3.  But  Paul  would  not  be  misunder- 
stood by  what  he  had  just  said.  His 
words  are  not  of  condemnation,  but  of 
love  and  perhaps  a  challenge  against 
reproach.  I  speak  not  this  to  con- 
demn you,  either  directly  or  indi- 
rectly, of  any  injustice.  For  I  have 
said  before  (5  11-13 ;  e :  11-13)  that  ye 
are  in  our  hearts,  in  our  affections 
(Phil.  1 : 7),  to  die  and  live  with  you, 
or,  to  die  together  and  to  live  together — in 
life  and  in  death  you  will  be  in  our 
affection.  No  change  in  my  circum- 
stances or  condition  can  alter  my  love 
for  you.  An  expression  of  highest 
friendship. 

4.  For  the  first  time  in  this  Epistle 
the  first  person  plural  is  exchanged  for 
the  singular  when  Paul  is  speaking  of 
himself.  Great  is  my  boldness  of 
speech  (omit  speech),  my  fearless  coyi- 
fidcnce,  my  bold  assurance,  toward 
you,  great  is  my  glorying,  to 
others,  on  account  of  you  (1 :  i4:  3  : 2), 
How  then  could  he  speak  words  of  con- 
demnation ?  ( vor.  3. )  They  surely  would 
not  misconstrue  his  language.  Ilis 
heart  was  full  to  overflowing  toward 
them,  and  on  their  account  to  others ; 
and  more :  I  am  filled  with  com- 
fort, and  encouragement,  with  the  con- 
solation wliich  I  have  received  by  the 
intelligence  from  you,  through  Titus, 
who  had  come  from  Corinth.  I  am 
exceeding  joyful  in  all  our  trib- 
ulation, /  overflmv  tcith  joy  in  all 
our  affliction.  A  climax  of  feeling  and 
expression.     The    phrase,  in    all    our 


affliction,  is  to  be  joined  to  both  of  the 
preceding  clauses. 

5.  For,  when,  rather,  For,  even 
n-he)i  we  were  come  into  Mace- 
donia. Not  only  in  Troas  was  I  filled 
with  anxiety  (2:  is),  but  in  Macedonia 
also  I  had  no  rest  till  I  heard  from 
Titus.  Our  flesh  (not  merely  the 
body  but  our  sensitive  human  nature, 
our  frail  human  self)  had  no  rest, 
or  relief;  but  we  were  troubled, 
hard  pressed,  afflicted  on  every  side, 
in  every  way,  in  everything.  His  mental 
anguish  took  hold  of  his  body,  affected 
his  health ;  everything  was  a  burden. 
Without  were  fightings,  disputings, 
and  opposition  from  avowed  unbeliev- 
ers  and   Judaizing  Christians.     (Comp. 

Acts  13  :  45:    14  :  4,  5.  19;    16  :  19,  20;    17  :  5-8.  13, 

18-20.)     Within  were  fears,  for  the 

Corinthians,  regarding  the  mission  of 
Titus,  his  reception  at  Corinth  and  the 
result.  The  conflicts  with  tliose  outside 
the  church  doubtless  also  aroused  fears 
and  anxieties. 

G.  Nevertheless  God,  that,  who, 
comforteth,  and  encourages  (both 
ideas  are  in  the  word),  who  consoles, 
those  that  are  cast  down,  those 
who  are  brought  low  with  grief,  de- 
pressed with  sorrow,  comforted,  or 
consoled,  us  by  the  coming  of  Ti- 
tus, and  his  presence  with  us.     (Coiup. 

1  Thess.  3  :  6,  7.) 

7.  And  not  by  his  coming  only, 

and  presence  (comp.  2 :  u),  but  by  the 
consolation  wherewith  he  was 
comforted,  or  consoled,  in  you,  in 
respect  to  you  as  a  ground  of  consola- 
tion. Titus  was  encouraged,  consoled 
by  the  conduct  of  the  Corinthians ;  and 
the  rehearsal  of  what  he  had  seen  and 


Ch.  VII.] 


II.  CORINTHIANS 


371 


you,  when  he  told  us  j'our  earnest  de- 
sire, your  mourning,  your  fervent  mind 
toward    me ;    so   that   I   rejoiced   the 

8  more.  For  i  though  I  made  you  sorry 
with  a  letter,  I  do  not  repent,  though  I 
did  repent :  for  I  perceive  that  the 
same   epistle   hath    made    you   sorry, 

9  though  it  were  but  for  a  season.  Now  I 
rejoice,  not  that  ye  were  made  sorry, 
but  that  ye  sorrowed  to  '"  repentance  : 
for  ye  we're  made  sorry  after  a  godly 
manner,  that  ye  might  receive  damage 

10  by  us  in  nothing.    For  "godly  sorrow 


soled  in  you,  when  he  told  us  your 
earnest  desire,  your  mourning,  your 
zeal  for  me;  so  that  I  rejoiced*  the 
more.  Because,  though  I  made  you 
sorry  by  my  letter,  I  do  not  regret  it, 
though  I  did  regret  it ;  for  I  see  that 
that  letter  made  you  sorry,  though  but 
for  a  time.  Now'l  rejoice,  not  that  ye 
were  made  sorrj-,  but  that  ye  we're 
made  sorry  to  repentance  ;  for'ye  were 
made  sorry  after  a  godly  manner,  that 
in  nothing  ye  might  receive  harm  from 


J  2  :  2-4. 


m  Ezek.  18  :  27-30 :  Jonah  3  :  &-10. 


n  2  Sam.  12  :  13  ;  Matt.  26  :  75. 


heard  among  them  was  consoling  to 
Paul.  When  he  told  us  your  ear- 
nest desire  for  me,  longing  to  see  me 
again  among  you,   your  mourning 

for  having  grieved  me  so  by  tlie  divi- 
sions in  the  church,  and  especially  in 
regard  to  the  incestuous  person  (i  Cor.  3 : 
3;  5:1),  your  fervent  mind  tOAvard 
me,  better,  your  zeal  for  me,  in  defend- 
ing me  against  enemies.  The  First  Epis- 
tle had  borne  good  fruit  in  their  repent- 
ance, in  obeying  his  directions,  and  in 
increasing  their  affection  for  him.  So 
that  I  rejoiced  the  more,  on  the 
receipt  of  the  good  tidings.  He  had  at 
first  been  made  glad  by  the  arrival  of 
Titus ;  but  the  good  news  made  him  the 
more  glad. 

8.  Paul  proceeds  to  explain  his  "  re- 
joicing the  more,"  with  reference  to 
his  First  Epistle.  For,  or,  Because, 
though  I  made  you  sorry  with  a, 
rather,  the,  letter,  by  means  of  my  let- 
ter, I  do  not  repent,  rather,  regret 
it,  though  I  did  i^egi-et  it.  The  word 
translated  repent  is  a  more  superficial 
and  less  noble  word  than  the  one  usu- 
ally used  for  repent,  which  means  to 
change  our  mind  (next  verse).  It  is 
found  in  the  New  Testament  only  here, 
Matt.  21  :  29,  32 ;  27  :  3,  and  Heb.  7  :  21. 
The  word  regret  best  expresses  its  mean- 
ing here.  It  properly  expresses  an  after 
care,  concern,  or  anxiety  for  something 
done,  which  may  indeed  attend  true  re- 
pentance, but  which  may  also  be  felt 
where  there  is  no  radical  change,  as  in 
the  case  of  Judas  (Matt.  27 : 3).  That  an 
inspired  apostle  in  his  human  weak- 
ness should  have  had  a  time  when  he 
regretted  that  he  had  given  the  Corin- 
thians pain,  by  his  letter,  with  perhaps 
no  good  results,  is  not  strange.  Inspi- 
ration does  not  use  a  man  as  a  mere 
machine,   the    human   element    has   a 


place.  And  after  the  special  im- 
pulse of  the  Spirit  passes  away,  he 
may  have  the  struggles  and  misgivings 
common  to  his  frail  nature  (ver.  s;  comp. 

John  the  Baptist,  Matt.  11  :  2 ;  Jer.  1:6-9;  Jonah  1:3; 

4 : 1-11).  The  apostle  now  gives  a  reason 
for  what  he  had  said  in  the  first  half  of 
this  verse.  For  I  perceive  that 
that  epistle  grieved  you,  though 
but  for  a  season.  He  feared  lest 
he  had  given  unnecessary  pain,  and 
his  mind  was  not  fully  set  at  rest  till 
Titus  arrived  and  he  saw  that  God's 
Spirit  had  ordered  all  things  right  and 
for  their  highest  good.  Here  we  see 
the  tender  and  conscientious  heart  of 
Paul. 

9.  Though  for  a  time  I  felt  misgiv- 
ings and  regret,  Noav  I  rejoice,  not 
that  ye  were  made  sorry,  I  would 
not  have  you  think  that  for  a  moment, 
your  sorrow  in  itself  gave  me  joy,  but 
that  ye  sorrowed,  better,  but  that 
ye  were  made  sorry  unto  repentance, 
unto  a  change  of  mind,  which  was  at- 
tended with  such  experiences  and  ref- 
ormation as  described  below.  Repent- 
ance is  a  change  of  mind,  of  purpose, 
feelings,  and  views,  implying  an  ab- 
horrence of  and  sorrow  for  sin,  a  turn- 
ing to  God,  and  hearty  amendment  of 
conduct  or  reformation  of  life  as  the 
fruits  (Matt.  3 : 8-10).  For  ye  were 
made  sorry  after  a  godly  man- 
ner, literally,  according  to  God,  as 
he  commands  and  wills,  that  is  with  re- 
pentance ( Rom.  8 :  27).  That  yc  might 
receive  damage,  or,  suffer  harm, 
from  us  in  nothing  pertaining  to  sal- 
vation. If  they  had  not  exercised  this 
sorrow  they  might  have  been  spiritually 
injured  with  a  sorrow  that  "  worketh 
death"  (ver.  lo). 

10,  This  verse  confirms  and  explains 
what  he  had  just  said  of  godly  sorrow 


372 


II.  CORINTHIANS 


[Ch.  VII. 


worketh  repentance  to  salvation  not  to 
be  repented  of :  "but  the  sorrow  of  the 
world  worketh  death. 

11  For  behold  this  selfsame  thing,  that 
ye  sorrowed  after  a  godly  sort,  what 
carefulness  it  wrought  in  you;  yea, 
what  clearing  of  yourselves  ;  yea,  nhdt 
indignation  ;  yea*  what  p  fear ;  yea,  what 
q vehement  desire;  yea,  tvhnt  ^zeal; 
yea,  what  ^  revenge !  In  all  thing!'  ye 
have  approved  yourselves  to  be  clear 

12  in  this  matter.  "  Wherefore,  though  1 
wrote  unto  you,  /  did  it  not  ^for  his 
cause  that  had  done  the  wrong,  nor  for 
his  cause   that  suffered  wrong,  "but 


10  us.  For  godly  sorrow  works  repent- 
ance to  salvation,  not  to  be  repented 
of ;  but  the  sorrow  of  the  world  works 

11  out  death.  For  behold  this  very  thing, 
that  ye  were  made  sorry  after  a  godly 
manner,  what  diligence  it  wrought  in 
you ;  yea,  what  defence  of  yourselves ; 
yea,  what  indignation ;  yea^  what  fear ; 
yea,  what  longing  desire:  yea,  what 
zeal ;  yea,  what  avenging  !  "  In  every 
thing  ye  shcAved  yourselves  to  be  pure 

12  ill  the  matter.  So" then,  though  I  wrote 
to  you,  it  was  not  on  account  of  him 
who  did  the  wrong,  nor  of  him  wht) 
suffered  wrong,  but  that  your  care  for 


o  Gen.  4  :  14 ;  1  Sam.  31  :  3-6 ;  2  Sam.  17  :  23 ;  Matt.  27  :  4,  5.  p  Ver.  1 ;  Ps.  2  :  11 ;  Heb.  4  :  1. 

gPs.  38:9;  42  :  1;  Isa.  26:  8.        r9  :  2.        s  Matt.  5  :  29,  30.        « 1  Cor.  5  :  1.       u  2  :  4  ;  IJohn  3  :  18,  19. 


and  its  negative  effect.    For   godly  i 
sorrow,  that  sorrow  which  is  accord-  ' 
ing  to  God's  mind  and  will,  Avorketh, 
produces,  repentance,   a    change  of 
mind,  leading  to    salvation  through 
Christ,  a  salvation  from  sin,  including 
pardon,   newness  of   life,   peace,    and  j 
reconciliation  with   God;   not  to  be  j 
repented   of,   rather,   not  to    be    re- 
gretted.   (See  on  ver.  8.)     Many  refer  this  I 
last  clause  to  salvation,  w4iich  cannot  ' 
be  attended  with  regret,  or  by  a  figure 
of  speech,  by  which  a  positive  is  af-  ' 
firmed  by  a  negative   meaning  here :  ' 
salvation,    affording    supreme    joy.  ' 
Others  refer  it  to  re]^€ntance,  since  we  ; 
cannot  conceive  of  a  salvation  which  is 
attended  with  regret ;  but  a  superficial 
or  false  repentance  must  necessarily  be 
regretted.     It  seems  to   me  that  Paul 
had  the  whole  phrase  in  mind,  repent- 
ance to  salvation,  which  in  its  nature 
and  results  was  attended  not  with  re- 
gret but  joy.    But  the   sorrow  of 
the  world,  such  as  the  unregenerate 
have,   the  opposite  of  godly    sorrow, 
worketh,   produces,   death,   aliena- 
tion from  God  and  eternal  death.  A  god- 
ly sorrow  abhors  sin  and  is  exercised  on 
account  of  sin  as  sin  ;  the  sorrow  of  the 
worhl   is  exercised  in  view  of  conse- 
quences, and  from  fear  of  punishment, 
and  leads  to  remorse  and  despair.     The 
two  are  illustrated  in  the  case  of  David 
(Ps.  51)   and    Saul    (i  s.im.  i5 :  24),    Peter 

(Lvike  22  :  62)  and  J  udas  (Matl.  27  :  3-5). 

11.  The  apostle  exhibits  the  good  ef- 
fects of  godly  sorrow  in  the  Corin- 
thians as  a  proof  of  what  he  had  been 
saying.  For  behold  this  selfsame 
thins:,  this  very  thing,  etc.,  Avhat 
carefulness,    rather,    what    earnest- 


ness, it  wrought  in  you,  to  make 
amends  for  previous  negligence  and  in- 
activity in  removing  offenses;  this  ear- 
nestness is  expanded  in  six  partic- 
ulars :  yea,  what  clearing  of  your- 
selves, or,  defense  of  yourselves,  to 
Titus,  and  through  him  to  me;  yea, 
what  indignation  against  sin  and 
at  themselves  in  view  of  the  scandal  in 
the  church ;  yea,  what  fear  of  the 
apostle's    condemnation    and    rebukes 

(ver.  15  ;  1  Cor.  4:  21)     and      of     God's     dis- 

pleasure;  yea,  Avhat  vehement, 
longing,  desire  for  me,  to  see  me 
(ver.  7)  ;  yea,  what  zeal  to  punisli  tlie 
offender,  in  behalf  of  God,  for  liis 
glory;  yea,  what  revenge,  inflic- 
tion of  punishment !  This  is  one  of 
Paul's  climaxes.  Bengel  notes  that 
two  of  these  six  particulars  are  in  re- 
gard to  themselves,  two  in  regard  to  the 
apostle,  and  two  in  regard  to  the  of- 
fender. In  everything  ye  have  ap- 
proved yourselves  to  be  clear, 
ye  commended  yourselves  as  pure  in  the 
matter,  regarding  the  incestuous  person 
which  had  so  scandalized  the  church 
(i  Cor.  5 :  i).  The  cliurcli  liad  acted  as  a 
church,  and  through  its  majority  had 
inflicted  needed  discipline  (2:5,6). 
Tlie  blessed  effects  of  godly  sorrow 
were  thus  manifest. 

12.  The  apostle  deduces  the  infer- 
ence, that  he  wrote  them  his  former 
Epistle,  not  for  any  private  considera- 
tions, but  to  bring  out  tliis  earnestness 
and  activity  just  described,  there- 
fore, accordingly  then,  though  I 
wrote  you,  I  did  it  not  for  his 
cause  that  had  done  the  wrong 
merely,  nor  for  his  cause  that  suf- 
fered  wrong,  the  fatlier  of  the  in- 


Ch.  VII.] 


II.  COEINTHIAXS 


373 


that  ovir  care  for  you  in  the  sight  of 
God  might  appear  unto  you. 

13  Therefore  we  were  comforted  in  your 
comfort;  yea,  and  exceedingly  the 
more  joyed  we  for  the  joy  of  Titus, 
because  his  sj)irit  »was  refreshed  by 

14  you  all.  For  if  I  have  boasted  any 
thing  to  him  of  you,  I  am  not  ashamed  ; 
but  as  we  spake  all  things  to  you  in 
truth,  even  so  our  boasting,  which  / 
made  before  Titus,  is  found  a  truth. 

15  And  his  inward  affection  is  more  abun- 
dant toward  you,  whilst  he  remem- 
bereth  y  the  obedience  of  you  all,  how 
^  with  fear  and  trembling  ye  received 


us  might  be  manifested  to  you  in  the 

13  sight  of  God.  For  this  cause  we  have 
been  consoled ;  but  in  our  consolation, 
we  rejoiced  abundantly  more  at  the 
joy  of   Titus,  because  his   spirit  has 

14  been  refreshed  by  you  all.  For  if  in 
any  thing  I  have  gloried  to  him  of  you, 
I  was  not  made  ashamed ;  but  as  we 
spoke  all  things  to  you  in  truth,  so  also 
our  glorying  before  Titus  was  found  to 

15  be  truth.  And  his  tender  affection  is 
more  abundantly  toward  you,  while  he 
remembers  the  obedience  of  you  all, 
how  with  fear  and  trembling  ye  re- 
ceived him. 


I  Rom.  15  :  32. 


y2  :  9;  Phil.  2  :  12. 


z  Ver.  10, 11. 


cestuous  person  (icor.  5:i),  it  was  not 
the  private  interests  of  individuals  that 
caused  me  to  write  you,  it  was  rather 
your  good.  Paul  speaks  of  his  chief 
and  primary  motive  in  writing  as  if  it 
was  his  only  motive.  All  else  was  sub- 
sidiary. This  passage  would  seem  to 
indicate  that  the  father  of  the  offender 
was  still  alive.  But  that  our  care 
for  you,  rather,  according  to  the  best 
texts,  But  that  your  earnest  care,  or,  ?'e- 
gard,  diligence,  earnestness  (the  same 
word  as  in  ver.  11)  for  its  {your  and  us 
are  emphatic)  might  appear,  might 
be  manifested,  unto  you  in  the  sight 
of  God,  pure  and  upright  in  his  sight. 
His  aim  was  the  manifestation  unto 
themselves  of  their  zealous  regard  for 
him  and  his  apostolic  authority.  In  so 
doing  they  would  in  the  highest  degree 
show  their  faithfulness  to  Christ  and 
his  cause,  since  he  was  an  ambassador 
of  Christ,  and  represented  Christ.  And 
this  would  result  in  the  highest  good 
of  all  concerned. 

13.  The  consoling  effect  of  all  this 
upon  Paul  himself.  Therefore,  the 
object  of  our  writing  having  been  ac- 
complishecL  we  were,  rather,  tve  have 
been,  comforted  and  encouraged,  con- 
soled. This  should  be  followed  by  a 
semicolon;  and,  according  to  the  best 
text,  Paul  continues,  biU  in,  or  upon 
our,  comfort,  or  consolation  (added 
to  it),  we  rejoiced  exceedingly  more  at 
the  joy  of  Titus  (seever.  4),  because 
his  spirit  has  been  refreshed  by 
you  all.  The  joy  of  Titus  added 
abundant  joy  to  the  apostle's  consola- 
tion, and  Titus'  joy  resulted  from  the 
refreshment  his  soul  had  received  in 
his  intercourse  with  the  Corinthians. 

(Comp.  on  ver.  7.) 

1 4.  An  additional  reason  for  the  apos- 


tle's joy.  For  if  I  have  boasted, 
or  gloried,  anything  to  him  of  you, 
I  am  not  ashamed,  rather,  I  teas 
not  put  to  shame,  on  his  return  and  his 
report,  as  if  I  had  boasted  falsely  or 
without  cause.  But  as  we  spake 
all  things  to  you  in  truth,  in  all 
our  teaching  and  intercourse  while 
with  you,  even  so  our  boasting, 
or  glorying,  which  I  made  before 
Titus,  is  found,  r2Lth.er,  was  found, 
a  truth.  Paul  had  described  their 
true  condition  to  Titus,  that,  notwith- 
standing their  divisions  and  disorders, 
they  were  true  at  heart  and  had  strong 
regard  and  affection  for  himself,  and 
this  he  doubtless  had  said  to  encourage 
Titus  to  perform  the  journey  and  the 
mission,  which  might  be  an  unpleasant 
one.  The  repentance,  the  prompt  obe- 
dience, the  strong  affection,  shown 
toward  Paul,  and  the  kind  reception 
Titus  received,  proved  the  apostle's 
words  true. 

15.  The  joyful  result  on  Titus  him- 
self And  his  inward  affection 
(literally,  bowels,  as  in  6  :  12,  descrip- 
tive of  the  tender  thoughts  and  affection 
of  Titus)  is  now  more  abundantly 
turned  toward  you,  whilst  he  re- 
membereth  the  obedience  of  you 
all,  hoAV,  as  shown  by  the  fact  that 
with  fear  and  trembling  ye  re- 
ceived him,  with  self-distrust  and 
dread  of  doing  wrong  and  anxiety  to 
please  and  obey  the  apostle.  (See  on  i 
Cor.  2:3.)  The  fear  and  trembling  is  not 
descriptive  of  any  awe  that  they  had  of 
Titus,  but  of  their  obedience  to  Paul's 
injunctions.  This  had  deeply  impressed 
Titus,  and  the  recollection  of  it  intensi- 
fied his  affection  toward  them. 

16,  Paul    abruptly    concludes    this 
portion  of  the  Epistle,  which  had  been 


374 


II.  CORINTHIANS 


[Ch.  VIII. 


16  him.    I  rejoice  therefore  that  "I  have 
coulidence  in  you  iu  all  thinys. 


16      I  rejoice,  that  in  everything  I  am  of 
good  courage  concerning  you. 


a  2  Thess.  3:4;  Philem.  21. 


of  a  personal  character — his  relation  to 
the  Corinthians.  Therefore  should 
be  omitted,  not  being  found  in  the  most 
ancient  documents.  Translate:  /  re- 
joice that  in  everything  I  am  of  good 
courage  in  you  (vcr.  7).  The  ground  of 
his  good  courage  was  in  them,  in  their 
good  conduct  and  their  careful  obedi- 
ence of  his  word.  Being  thus  made  of 
good  courage  by  them,  he  could  rejoice 
concerning  them,  with  good  prospects 
for  their  future.  Having  thus  thor- 
oughly settled  the  matter  with  the  Co- 
rinthians, he  leaves  it  to  attend  to 
other  things  in  the  next  chapter. 

Practical  Remarks. 

1.  It  is  our  duty  to  aim  after  holiness 
and  for  its  attainment.  The  promises  of 
God  are  both  an  encouragement  and  a 
pledge  (ver.  1 ;  1  :  20-22 ;  1  Peter  1  :  13-16). 

2.  Let  us  so  live  as  to  be  able  to  appeal 
to  our  conduct  before  our  fellow-men  in 
proof  of  a  blameless  life  (ver.  2 ;  1  Thess. 
2  :  10-12). 

3.  We  may  defend  ourselves  against 
wrong  accusations,  but  it  should  be  done 
in  a  spirit  of  love  and  a  willingness  to 
devote  ourselves  to  the  good  of  others 
(ver.  3;  IJohn  3  :  16). 

4.  The  Christian  life,  and  especially  the 
Christian  ministry,  has  its  great  trials, 
but  also  its  overflowing  joy  (ver.  4-6; 
James  5  :  10 ;  E])h.  1  :  3  ;  1  Peter  1:8). 

.  5.  The  faithful  preacher  at  home,  or  the 
missionarj'  abroad,  must  expect  seasons 
of  outward  and  inward  trial ;  but  in  all 
God  will  bring  a  corresponding  deliver- 
ance (ver.  5 ;  2  :  13,  14  ;  2  Tim.  3  :  10-12). 

6.  God  is  the  supreme  source  of  all 
consolation,  and  one  important  means  is 
through  friends  (ver.  6,  7;  Acts  27:3; 
28:15;  Phil.  4  :  10). 

7.  Every  true  pastor  has  a  deep  interest 
in  the  spiritual  welfare  of  his  people. 
IIow  cheering  to  the  preacher's  heart  are 
good  reports  from  former  fields  of  labor! 
(Ver.  7  ;  1  Thess.  3  :  1-3,  6-9 ;  Prov.  2.5  :  25.) 

8.  The  inspiration  of  the  sacred  writers 
was  in  harmony  with  the  free  exercise  of 
all  their  human  faculties  and  feelings 
(ver.  8 ;  12  : 1,  7 ;  Gal.  2  :  11-13). 


9.  To  give  reproof  is  sometimes  needful, 
though  painful.  If  done  tenderly,  and  if 
heeded,  it  will  result  in  good  and  be  pro- 
ductive of  joy  to  both  the  giver  and  the 
receiver  (ver.  8;  Prov.  27  :  6,  9). 

10.  No  damage  ever  comes  from  true 
repentance.  It  is  followed  by  reformation 
of  life  and  a  present  and  eternal  salvation 
(ver.  9-11 ;  Luke  3:8;  Acts  11 :  18 ;  26  :  20). ' 

11.  Mere  sorrow  is  not  repentance.  But 
if  exercised  toward  God,  in  view  of  sin 
as  against  a  holy  God,  it  leads  to  repent- 
ance (ver.  10;  Ps.  51  :  4). 

12.  A  worldly  sorrow  is  distress  only, 
without  looking  to  God  for  pardon  and 
salvation.  It  sometimes  shortens  life,  or 
leads  to  suicide,  and  always  tends  to 
eternal  death  (ver.  11 ;  Gen.  4  :  6-8, 13 ;  1 
Kings  21  :  27-29). 

13.  True  repentance  is  a  real  and  posi- 
tive change  in  one's  feelings  and  views 
in  regard  to  God  and  sin.  There  comes  to 
be  a  hatred  of  sin,  condemnation  of  self, 
and  an  acknowledgment  of  God  as  right- 
eous (ver.  11 :  Ezra  9  :  6,  7;  Job  42  :  6; 
Luke  23  :  40-43). 

14.  We  should  especially  aim  to 
strengthen  the  Christian  life  and  develop 
the  Christian  character  of  our  brethren 
(ver.  12;  3  John  2-4). 

15.  We  may  have  a  two-fold  joy  in 
Christ's  service :  the  joy  of  having  done 
good,  and  the  joy  that  others,  with  us, 
are  doing  and  receiving  good  (ver.  13 ;  3 
John  5-8). 

16.  Happy  that  man  whose  words  are 
above  reproach !    (Ver.  14 ;  1  Peter  2  :  22.) 

17.  The  renewed  heart  naturally  goes 
out  in  tender  affection  toward  those  who 
manifest  the  evidences  of  true  repentance 
(ver.  15;  Luke  15  :  21-24). 

18.  Faithful  dealing  and  honest  expla- 
nations, where  there  are  misunderstand- 
ings, will  generally  be  followed  by  the  joy 
and  encouragement  of  renewed  friend- 
ship and  increased  affection  (ver.  16; 
Matt.  18  :  15). 

CHAPTER  VIII. 

The  second  pakt  of  this  Epistle, 
the  collection  for  the  poor  of  the  saints 


Ch.  VIII.] 


II.  CORINTHIANS 


375 


The  grace  of  giving  to  the  poor  Chris- 
tians in  Judea. 

8  MOREOVER,  brethren,  we  do  you 
to  wit  of  the  grace  of  God  bestowed 

2  on  b  the  churches  of  Macedonia ;  how 
that  <=  in  a  great  trial  of  aiiiiction  ^  the 
abundance  of  their  joy  and  « their  deep 
poverty  abounded  unto  the  riches  of 

3  their  liberality.  For  to  their  power,  I 
bear   record,   yea,    and   beyond   their 


8  AND  we  make  known  to  you,  breth- 
ren, the  grace  of  God  which  has  been 
bestowed    in   the    churches  of  Mace- 

2  donia ;  that  in  much  trial  of  affliction 
was  the  abundance  of  their  joy,  and 
their  deep   poverty  abounded  to  the 

3  riches  of  their  liberality.  For  accord- 
ing to  their  ability,  I  bear  testimony, 


6  Eom.  15  :  26. 


c  1  Thess.  1:6;  2  :  14. 


d  Neh.  8  :  10-12. 


e  Mark  12  :  44. 


at  Jerusalem,  begins  here,  and  extends 
to  the  end  of  the  next  chapter.  In 
these  two  chapters  we  have  the  most 
extended  discussion  of  the  principles 
of  benevolence  to  be  found  in  the  Bi- 
ble. Instead  of  a  systematic  treatment 
we  have  an  object  Wesson,  a  case  which 
actually  occurred,  in  which  the  duty, 
principles,  spirit,  manner,  and  motives 
of  Christian  giving  are  presented.  It 
should  receive  the  special  study  of  min- 
isters, pastors,  and  members  of  our 
churches. 

Paul  commences  by  adducing  the 
example  of  the  Macedonian  Christians 
in  the  grace  of  giving,  which  he  would 
have  the  Corinthians  imitate  (ver.  1-6) ; 
urges  it  also  by  the  example  of  Christ 
(ver.  7-11),  that  it  be  done  willingly  and 
in  fair  proportion  (ver.  12-15),  He  com- 
mends to  them  the  brethren  who  have 
this  business  in  charge  as  trustworthy 

(ver.  16-24). 

1-6.  Paul  PRESENTS  THE  Macedo- 
nian CHURCHES  IN  THE  GRACE  OP 
GIVING    AS     AN     EXAMPLE     TO     THE 

Corinthians.  What  precedes  in  this 
Epistle  was  admirably  adapted  to  in- 
troduce the  subject  of  benevolence. 
Paul  had  expressed  his  deep  affection 
for  them,  and  his  confidence  in  their 
faithfulness  and  readiness  to  do  what- 
ever he  enjoined.  They  had  complied 
with  his  directions,  and  he  had  boasted 
of  them.  All  this  was  fitted  to  excite 
them  to  liberality. 

1.  Moreover,  brethren,  we  do 
you  to  wit,  rather,  in  more  modern 
English,  ^?i(Z,  brethren,  we  make  known 
to  yon  the  grace,  or  favor,  of  God, 
which  has  been  bestowed  on,  better, 
in,  the  churches,  in  the  hearts  and 
manifested  in  the  conduct  of  the  mem- 
bers of  the  churches  of  Macedo- 
nia, the  country  north  of  Achaia.  These 
churches  were  those  of  Philippi,  Thes- 
salonica,  and  Berea.    The  grace  of  God 


had,  through  the  Holy  Spirit,  begotten  a 
like  grace,  a  spirit  oi favor,  of  liberality 
in  the  hearts  of  the  Macedonian  Chris- 
tians. Every  good  and  perfect  gift  is 
from  God  (James  1 :  17).  The  apostle 
uses  the  word  churches,  since  the  liber- 
ality exercised  was  a  church  act 
through  the  members  (vtr.  19),  The  ab- 
rupt beginning  of  this  chapter  is  ex- 
plained by  the  fact  that  he  had  spoken 
about  it  in  his  former  Epistle,  and  it 
was  well    known  to  the    Corinthians 

(  1  Cor.  16  :  1-4  ;  comp.  Acts  24 :  17  ;  Rom.  15  :  25-27  )  • 

and  that  now,  after  completing  the  first 
part  of  this  Epistle,  it  was  the  upper- 
most thing  in  Paul's  mind  (Gai.  2 :  lo). 

2,  How  this  grace  was  manifested  in 
and  among  the  Macedonians.  I  make 
known  to  you  (ver.  i),  how  that  in  a 
great  trial,  in  much  proof,  of  afflic- 
tion was  the  abundance  of  their 

joy     (Acts  17  :  5;  1  Thess.  1  :  6;  2  :  14)  ;     and 

their  deep  poverty  abounded, 
overflowed,  unto  the  riches  of  their 
liberality,  into  the  w-ealth  of  open- 
hearted  generosity.  The  trial  means 
a  test  which  was  2i2woof  of  their  worth. 
"  In  spite  of  their  troubled  condition 
they  had  displayed  great  joy,  and  in 
spite  of  their  poverty  they  had  dis- 
played great  liberality"  (De  Wette). 
Macedonia  had  suffered  severely  from 
civil  wars  between  Csesar  and  Pompey, 
between  the  triumvirs  and  Brutus  and 
Cassius,  and  between  Augustus  and 
Marc  Antony.  There  was  much  deso- 
lation and  distress.  To  give,  under 
such  circumstances,  indicated  the  grace 
of  God  in  their  hearts.  It  was  not  so 
much  the  amount  as  the  proportion  to 
their  means ;  and  this  proportion  was 
so  great  that  it  was  the  very  wealth  of 
generosity. 

3.  In  this  and  the  two  following 
verses  the  apostle  gives  a  proof  of  their 
super-abounding  liberality.  For  to 
their  power,   or  according  to  their 


376 


II.  CORINTHIANS 


[Ch.  VIII. 


power,  they  were  willing  of  themselves : 
praying  us  with  much  intreaty  that 
we  would  receive  the  gift,  and  take 
tipon  us  fthe  fellowship  of  the  minis- 
tering to  the  saints.  And  this  they  did, 
not  as  we  hoped,  but  first  sgave  their 
own  selves  to  the  Lord,  ^  and  unto  us 
by  the  will  of  God  ;  insomuch  that '  we 
desired  Titus,  that  as  he  had  begun,  so 
he  would  also  finish  in  you  the  same 
''grace  also. 

Tlierefore,  as  'ye  abound  in  ever>' 
thing,  in  faith,  and  utterance,  and 
knowledge,  and  in  all  diligence,  and 
in  ™  your  love  to  us,  see  "  that  ye  abound 


and  beyond  their  ability,  they  gave  of 
their  own  accord  ;  with  much  entreatj* 
beseeching  of  us  the  gmce  and  the 
participation  in  the  ministering  to  the 
saints;  and  n(jt  as  we  expected,  but 
themselves  they  gave  first  to  the  Lord, 
and  to  us  through  the  will  of  God.  So 
that  we  exhorted  Titus,  that  as  he  had 
before  made  a  beginning,  so  he  would 
also  finish  among  you  this  grace  also. 
But,  as  in  everj-th'ing  ye  abound,  in 
faith,  and  speech,  and  knowledge,  and 
all  diligence,  and  your  love  to  us,  see 
that  ye  abound  in  this  grace  also.    I 


/  Acts  11  :  28-30 ;  24  :  17  ;  Rom.  15  :  25,  26 ;  1  Cor.  16  :  1,  3,  4.      g  Isa.  44  :  5 ;  Rom.  14  :  7-9  ;  1  Cor.  6  :  19,  20. 
h  1  Chron.  12  :  18  ;  2  Chron.  30  :  12.  t  Ver.  17  ;  9  :  5  ;  12  :  18.  k  Ver.  4,  19. 

n  Cor.  1  :  5;  12  :  13.  m  7  :  7.  n9:8. 


ability,  and  beyond  their  power, 
or  ability,   they  were    willing    of 

themselves,  to  give,  they  gave  of 
their  own  free  choice.  Under  the  in- 
fluence of  the  Spirit  and  with  the  grace 
of  giving  in  their  hearts,  they  gave  be- 
yond their  means  and  of  their  own 
choice. 

4.  That  we  Avould  receive, 
omitted  by  the  best  manuscripts. 
Translate  :  beseeching  of  us  with  much 
entreaty  in  regard  to  the  grace  of  giv- 
ing, and  the  participation  of  the  minis- 
tering to  the  saints.  They  besought 
that  they  might  exercise  the  grace  of 
liberality  and  have  a  share  in  this  con- 
tribution for  the  poor  of  the  saints  at 
Jerusalem.  A  most  remarkable  exam- 
ple. People  too  often  need  to  be  urged 
to  give  according  to  their  means,  in- 
stead of  their  entreating  that  they  may 
give  even  beyond  tlieir  means.  Notice 
that  participation  in  Christian  benefi- 
cence is  a  privilege  and  joy  to  both  the 
giver  and  the  receiver.   (seeonRom.  15 :  26.) 

5.  And  this  they  did,  not  as  we 
hoped,  not  simply  as  we  expected, 
but  first  gave  their  OAvn  selves  to 
the  Lord,  to  Christ,  and  unto  us, 
the  apostle  and  his  associates,  to  be  at 

their     service     (Acts  20  :  4;  Col.  4  :  lO-,  Phil.  2 : 

25,  .30)1  an  expression  of  self-surrender 
and  entire  consecration  to  Christ  and 
his  cause.  And  this  was  done  by,  or 
through,  the  will  of  God,  tlie  Spirit 
working  in  them  and  producing  these 
results  (Acts  15 :  28).  Such  was  God's  will, 
and    through    his  will    they  did   this 

(1  Thess.  5  :  is), 

6.  Application  to  the  Corinthians. 
Insomuch  that  we  desired  Titus, 


rather,  so  that,  in  view  of  what  the  Mace- 
donians had  done,  we  exhorted  Titus, 
that  as  he  had  before  begun,  on  his 
first  mission  to  the  Corinthians  (7:i4; 
12:18),  so  he  would,  in  his  second 
mission,  also  finish,  or  complete 
among  you,  the  same  grace,  better, 
this  grace,  of  liberality  also,  as  well 
as  other  labors  for  your  good.  Some 
think  Titus  was  one  of  the  bearers  of 
the  First  Epistle  (16:12),  and  perhaps 
also  of  the  second  (ver.  is).  The  act  of 
giving  was  an  act  of  grace  toward 
others,  and  an  exercise  of  a  gracious 
spirit. 

7-15.  Exhorts  them  to  abound 
in  this  geace,  especially  by  the 
example  of  christ  ;  giving  will- 
ingly and  proportionately. 

7.  Therefore,  rather,  But  (turning 
away  from  the  instruction  given  to 
Titus  to  direct  exhortation) ;  as  in 
everything  ye  abound,  especially  in 
the  graces  here  named,  in  faith,  exer- 
cised actively  and  attended  with  good 
to  others  (1 :  24) ;  and  utterance,  or, 
speech,  aptness  for  speaking  and  reason- 
ing; and  knowledge,  of  the  truth; 
and  all  diligence,  earnest  zeal  in 
Christ's  work  (^  :ii) ;  and  your  love 
to  us,  received  and  abiding  in  us, 
literally,  the  love  from  yoti  in  us.  All 
these  were  graces,  since  they  were  be- 
gotten by  God's  grace  and  Spirit  and 
l)y  them  good  was  conferred  upon 
others.  See  that  ye  abound  in  this 
grace  of  benevolence  also.  Giving 
was  the  exercise  of  a  gracious  disposi- 
tion for  the  good  of  others.  It  was  the 
product  of  the  Holy  Spirit.  The  ex- 
cellent gifts  of  the  Corinthians  (1  Cor. 


Ch.  VIII.] 


II.  CORINTHIANS 


377 


8  in  this  grace  also.  »I  speak  not  by 
commandment,  p  but  by  occasion  of  the 
forwardness  of   others,  and  to  prove 

9  the  sincerity  of  your  love.  For  ye 
know  the  grace  of  our  Lord  Jesus 
Christ,  that,  i  though  he  was  rich,  yet 
for  your  sakes  ••  he  became  poor,  ^  that 
ye  through  his  poverty  might  be  rich. 

10  And  herein  »!  give  'my  advice:  for 
"this  is  expedient  for  you,  who  have 
begun  before,  not  only  to  do,  but  also 

11  to  be  *  forward  a  year  ago.  Now  there- 
fore perform  the  doing  of  it;  that  as 
there  was  a  readiness  to  will,  so  there 
may  be  a  performance  also  out  of  that 


say  it  not  by  way  of  command,  but 
through  the  diligence  of  others  prov- 
ing also   the  sincerity  of   your  love. 

9  For  ye  know  the  grace  of  our  Lord 
Jesus  Christ,  that,  though  he  was  rich, 
for  your  sakes  he  became  poor,  that  ye 
through   his   poverty   might    become 

10  rich.  And  I  give  my  judgment  in  this 
matter ;  for  this  is  profitable  for  you, 
who  made  a  beginning  before  otners, 
not  only  to  do,  but  also  to  will,  a  year 

11  ago.  And  now  finish  the  doing  of  it 
also ;  that  as  there  was  the  readiness 
to  will,  so  there  may  be  the  finishing 


0  Ver.  10 ;  1  Cor.  7  :  6,  12,  25.         p9:2;  Heb.  10  :  24.         g  John  1:1-4;  16  :  15 ;  Col.  1  :  16,  17  ;  Heb.  1  :  6-12. 

r  Matt.  8  :  20  ;  17  :  27  ;  Luke  9  :  58  ;  Phil.  2  :  6-8.  s  Rom.  8  :  17,  32  ;  1  Cor.  3  :  21,  22  ;  James  2  :  5. 

1 1  Cor.  7  :  25.         u  Prov.  19  :  17  ;  Matt.  10  :  42  ;  1  Tim.  6  :  18,  19 ;  Heb.  13  :  16.         x9  :  2. 


12 : 8, 9)  were  reasons  for  their  excelling 
in  the  noble  grace  or  gift  of  Christian 
beneficence. 

8.  But  the  apostle  would  not  be  mis- 
understood ;  he  does  not  command,  but, 
by  exhortation  and  through  the  ex- 
ample of  others,  he  would  have  them 
abound  in  this  grace  as  an  exercise  of 
love.  I  speak  not  by  command- 
ment, by  way  of  command.  Paul  does 
not  mean  that  he  has  no  command  of 
God  in  the  case,  but  that  he  does  not 
intend  to  command.  He  would  not  be 
arbitrary;   he  did  not  dictate   (ver. lO; 

1  Cor.  7  :  25;  Philem.  8,  9).       But    I    SgCak 

and  urge  this  by  occasion  of  the 
forwardness  of  others,  rather, 
through  the  earnestness  of  others,  which 
I  use  as  a  test,  proving  also  the  sin- 
cerity, or  genuineness,  of  your  love. 
Paul  would  not  coerce  them  to  give,  for 
that  would  not  be  liberality  on  their 
part.  True  benevolence  must  be  vol- 
untary. 

9.  He  appeals  to  the  greatest  of  all 
examples,  that  of  Christ,  by  whose 
standard  of  love  the  benevolence  of  the 
Corinthians  and  of  all  others  could  be 
tested.  For,  in  the  exercise  of  this 
grace  for  the  good  of  others,  ye  know 
the  grace  of  our  Lord  Jesus 
Christ,  who  is  both  our  Saviour  and 
Lord,  whose  example,  love,  and  grace 
are  above  all  others  and  present  a  per- 
fect standard;  that,  though  he  was 
rich  (John  1:1-3;  Heb.  1:3),  yet  for  your 
sakes  he  became  poor,  or  he  beg- 
gared himself  (Phii.  2 :6-8),  that  ye 
through  his  poverty  might  be 
rich,  gain  spiritual  wealth  and  be 
heirs  and  joint  heirs  with  him.  Our 
Lord's  becoming  poor  has  reference  not 


merely  to  his  outward  earthly  poverty, 
but  to  his  emptying  himself  of  his  divine 
majesty  and  glory  (Phii.  2:7),  and  taking 
upon  himself  the  form  of  a  servant  (Matt. 
8  :  17, 20) .  Through  him  we  become  par- 
takers of  the  divine  nature  (Eph.  3:i9; 
Col.  2 : 2, 3 ;  2  Peter  1:4),  and  hcirs  to  a  heav- 
enly inheritance  (  Eph.  l  :  ll,  IS;  l  Peter  1:4), 

Such  an  example  of  self-renouncing 
and  self-sacrificing  benevolence  and 
love,  the  apostle  presents  before  the 
Corinthians  to  test  their  love  and  Stim- 
ulate them  to  a  like  renunciation. 

10.  This  verse  is  closely  connected 
with  ver.  8.  The  important  and  strik- 
ing thought  of  ver.  9  is  parenthetic. 
And  herein,  in  this  matter,  I  give  no 
command,  but,  I  give  my  advice,  or 
judgment  (i  Cor.  7 :  25).  For  this,  giving 
an  opinion  or  judgment  in  the  matter, 
is  expedient  and  profitable  (icor. 
6 :  12)  for  you,  li'ho  began  before  others, 
a  year  ago,  not  only  to  icill  but  also  to 
do.  To  command  would  be  an  injustice 
to  you,  ignoring  the  fact  that  you  began 
a  year  ago ;  but  to  give  my  judgment  as 
to  what  is  best  to  be  done  now,  under 
present  circumstances,  is  expedient  and 
profitable  for  you.  It  appears  that  the 
Corinthians  had  preceded  the  Macedo- 
nians, not  only  in  beginning  the  collec- 
tion, but  also  in  the  purpose  of  making 
it  (9 : 2 ;  1  Cor.  16  :  i),  and  Paul  gives  them 
full  credit  before  offering  advice  in  the 
matter. 

11.  Now  therefore,  rather,  But 
now,  perform,  complete,  the  doing 
of  it  also ;  carry  out  your  resolution 
at  once,  and  finish  the  task  according 
to  your  ability.  That  as  there  was 
a  readiness  toAvill,  so  there  may 
be  a  performance,  the  completion, 


378 


II.  CORINTHIANS 


[Ch.  VIIL 


12  which  ye  have.  For  y  if  there  be  first 
a  willing  mind,  it  is  accepted  according 
to  that  a  man  hath,  and  not  accord- 

13  ing  to  that  he  hath  not.  For  /  mea7i 
not  that  other  men  be  eased,  and  ye 

14  burdened :  but  by  an  equality,  that 
now  at  this  time  your  abundance  viay 
be  a  supply  for  their  Avant,  that  their 
abundance  also  may  be  a  supply  for 
your  want:  that  there  may  be  equal- 

15  ity :  as  it  is  written,  He  that  had 
gathered  much  had  nothing  over ;  and 
lie  that  had  gathered  little  had  no 
lack. 

16  But  thanks  he  to  God,  which  put  the 


12  according  to  what  ye  have.  For  if 
there  be  first  the  willing  mind,  it  is 
accepted  according  to  what  one  has, 
not    according   to  what  he   has   not. 

13  For  it  is  not  that  others  may  have 

14  relief  and  ye  di.stress  ;  but,  by  the  rule 
of  equality,  at  this  present  time  vour 
abundance  being  a  supply  for  their 
want,  that  also  their  abun(iance  may 
become  a  supply  for  your  want,  tha't 

15  there  may  be  equality  ;'  as  it  is  written. 
He  that  gathered  much  had  nothing 
over,  and  he  that  gathered  little  did 
not  lack. 

16  But  thanks  be  to  God,  who  puts  the 


y  See  refs.  Exod.  25  :  2  ;  Mark  12  :  43,  44 ;  Luke  21  :  3  ;  1  Peter  4  :  10. 


also  out  of  that  which  yc  have, 

according  to  your  means.  The  standard 
of  their  giving  was  to  be  from  their 
possessions,  according  to  their  ability ; 
and  he  would  have  them  as  ready  to 
perform  as  they  were  to  Mill ;  and  by  so 
doing  they  would  show  the  sincerity  of 
their  love  (ver.  7). 

12.  Explanatory  of  the  last  clause. 
I  say,  "according  to  what  ye  have," 
for  if,  as  in  your  case,  there  be  first 
<Ae  willing  mind,  the  inclination,  the 
readiness  (the  same  word  as  in  ver.  11 
and*19),  it  is  accepted,  by  God,  well 
pleasing  to  him,  according  to  what 
one  hath  and  not  according  to 
that  he  hath  not.  The  readiness  is 
personified  which  is  accepted  according 
to  the  means  it  has,  ( f^omp.  Mark  12 :  41-44.) 
God  looks  at  the  heart ;  he  asks  not  for 
what  is  beyond  our  power. 

13.  Paul  further  explains  that  it  is 
not  the  object  of  the  collection  to  dis- 
tress the  Corinthians  in  order  to  relieve 
the  saints  at  Jerusalem.  For  I  mean 
not  that  other  men  be  eased, 
rather,  that  others  may  have  relief,  in 
this  ca.se  the  saints  at  Jerusalem,  and 
ye  burdened,  distressed,  in  poverty. 
Perhaps  some  might  have  supposed 
that  Paul  was  partial  and  over-much 
anxious  for  his  Jewish  brethren.  This 
Paul  denies  and  declares  for  the  prin- 
ciple of  equality  (next  verse). 

14.  But  by  the  principle  of  equal- 
ity, that  there  may  be  fairness  and 
equitable  dealing.  Dean  Stanley  notes 
the  similarity  between  this  passage  and 
several  in  the  fifth  book  of  Aristotle's 
"  I'^thics,"  in  which  the  word  is  used  in 
the  sense  of  fairness,  reciprocal  advan- 
tage. That  now  at  this  time,  in 
the  present  crisis,  your  abundance 
may   be,   or   being,   a   supply   for 


their  want,  for  their  deficiency,  that 
their  abundance  may  become  at 
some  future  time  a  supply  for  your 
want;  that  there  maybe  equal- 
ity, that  there  may  be  equitable  deal- 
ing on  the  principle  of  an  equal  pro- 
portion. The  supposition  is  that  the 
situation  might  at  some  time  be  re- 
versed, the  saints  at  Jerusalem  prosper- 
ous and  they  in  distress,  Paul  evidently 
has  no  reference  to  the  spiritual  bless- 
ings which  they  would  receive  from  the 
Jews.  These  tliey  had  already  received 
(Rom.  15 :  27).  Tlic  wliolc  discussion  is 
upon  temporalities. 

15.  And  this  accords  with  Scripture, 
As  it  is  written  (Exod.  16  :  18,  freely 
quoted  from  the  Septuagint),  showing 
how  God  bestowed  the  manna  according 
to  each  man's  need.  He  that  gath- 
ered much  had  nothing  over ; 
and  he  that  gathered  little  had 
no  lack.  In  this  miracle  Paul  sees 
an  acted  parable,  illustrating  the  prin- 
ciple of  equality,  in  that  the  gift  to 
every  man  was  proportionate  to  his 
wants.  There  is  no  communi.sm  in  this 
passage  (ver.  11-15).  A  man's  property 
is  recognized  as  his  own.  He  is  to  give 
voluntarily  and  according  to  his  means, 
not  into  a  common  fund  for  everybody, 
but  for  the  relief  of  those  in  want.  It 
was  for  the  necessities  of  the  saints,  but 
not  in  the  encouragement  of  idleness 

(2  Thess.  3  :  lO). 

16-24.  Titus  and  the  two 
brethren  who  have  charge  of 
the  business  are  trustworthy. 

16.  Paul  returns  to  Titus,  whom  he 
had  mentioned  in  ver.  6,  in  order  to 
speak  of  his  mission  to  the  Corinthians, 
Tiie  thought  of  his  earnest  zeal  for  them 
fills  him  with  thanksgiving.  Thanks 
be  to  God,  which  put,  better,  who 


Ch.  VIII.] 


II.  COIIINTHIANS 


379 


same  earnest  care  into  the  heart  of 

17  Titus  for  you.  For  indeed  he  accepted 
» the  exhortation ;  but  being  more  for- 
ward, of  his  own  accord  he  went  unto 

18  you.  And  we  have  sent  with  him  » the 
brother,  whose  praise  is  in  the  gospel 

19  throughout  all  the  churches ;  and  not 
that  only,  but  who  was  also  ^  chosen  of 
the  churches  to  travel  with  us  with 
this  <=  grace,  which  is  administered  by 
us  'i  to  the  glory  of  the  same  Lord,  and 

20  declaration  of  your  ready  mind  :  « avoid- 
ing this,  that  no  man  should  blame  us 


same  diligence  for  you  into  the  heart 

17  of  Titus.  For  he  accepted  indeed  our 
exhortation ;  but  being  very  zealous, 
he  went  forth  to  you  of  his  own  accord. 

18  And  together  with  him  we  sent  the 
brother,  whose  praise  in  the  gospel  is 

19  throughout  all  the  churches ;  and  not 
that  only,  but  Avho  was  also  appointed 
by  the  churches,  as  our  fellow-traveler 
with  this  gift  which  is  administered  by 
us,  to  further  the  glory  of  the  Lord', 

20  and  our  zeal ;  being  careful  of  this, 
that  no  one  should  blame  us  as  to  this 


zYeT.6.        a  12:  18.       6  1  Cor.  16  :  3,  4.       c  Ver.  4,  6,  7  ;  9  :  8.        d4:  15;  9:13.         e  11  :  12  ;  1  Thess.  5  :  22. 


is  putting,  the  same  earnestness  into 
the  heart  of  Titus  for  you,  that 
is  in  me  and  which  I  have  expressed 
(ver.  8-15).  Paul  has  Titus  and  the  work 
he  is  doing  vi%adly  before  his  mind. 

17.  A  proof  of  Titus'  earnest  zeal  in 
their  behalf.  For  indeed  he  ac- 
cepted the,  rather,  our,  exhorta- 
tion, to  complete  the  collection  which 
he  had  begun  (ver.  6)  ;  hut  being 
more  forward,  very  earnest,  of  his 
own  accord  he  went  unto  you. 
Titus  having  returned  from  Corinth, 
Paul  may  have  exhorted  him  to  stir  up 
the  Corinthians  by  letter  to  complete 
the  collection.  But  being  the  more 
zealous,  he  determined  to  go  again  to 
Corinth  and  do  the  work  personally. 
Or  it  may  mean  that  Titus  was  so 
earnest  in  the  matter  that  he  went  of 
his  own  free  choice  independently  of 
the  exhortation.  The  past  tense  would 
rather  indicate  that  he  had  already 
gone  when  the  apostle  was  writing. 
Still,  it  may  be  the  epistolary  past, 
according  to  Avhich  the  most  recent 
events  are  represented  as  they  would 
appear  to  the  readers  of  the  letter,  in 
which  case  Titus  would  have  been  one 
of  the  bearers  of  this  Epistle. 

18.  Commendation  of  the  first  com- 
panion of  Titus.  And  we  have  sent, 
or  more  exactly,  we  sent,  with  him 
the  brother.  Who  this  was  it  is  im- 
possible to  say.  It  was  however  no 
obscure  member  of  a  church  ;  nor  could 
it  have  been  so  prominent  a  fellow- 
worker  as  Barnabas  or  Silas,  since 
they  would  not  have  been  put  subor- 
dinate to  Titus.  According  to  the  next 
verse  he  was  appointed  by  the  churches 
to  travel  with  Paul  and  take  the  pro- 
ceeds of  the  collection  ;  but  there  is  no 
evidence  that  either  Barnabas  or  Silas 
was  a  fellow-traveler  of  the  apostle  at 


so  late  a  date  as  this.  If  the  brother 
was  a  delegate  of  the  Macedonian 
churches,  it  was  probably  Luke  (Acts 
20  : 5),  for  he  was  at  Philippi  and  trav- 
eled with  Paul.  And  the  commendation 
is  befitting  Luke,  whose  praise  is  in 
the  gospel,  as  a  Christian  worker, 
throughout  all  the   churches. 

(Comp.  Col.  4  :  U;  2  Tim.  4  :  11.)     But  if  lie  WaS 

an  Ephesian  delegate,  then  it  was  prob- 
ably either  Trophimus  or  Tychicus, 
both  of  whom  traveled  with  the  apostle 

(Acts  20  :  4). 

19.  Further  information  regarding 
this  brother  who  was  sent  with  Titus  to 
Corinth.  And  not  that  only,  but 
who  Avas  also  chosen,  appointed, 
by  a  formal  vote  (seenote  ActsU:  23)^  of 
the  churches  to  travel  with  us 
with  this  grace,  this  favor,  or  gift, 
which  is  administered  by  us, 
looked  after  and  managed  by  us.  The 
whole  matter  of  this  collection  was  en- 
trusted to  them.  From  Acts  14  :  23, 
1  Cor.  16  :  3,  4,  and  this  verse,  it  ap- 
pears that  both  officers  and  delegates  of 
churches  were  appointed  by  vote  of  the 
local  church.  It  was  the  custom  among 
them,  as  among  the  Greeks,  to  vote  by 
show  of  hands.  The  object  of  this  ap- 
pointment and  the  ministration  of  this 
matter  of  grace,  was  to  the  glory  of 
the  same  Lord,  etc.,  rather,  accord- 
ing to  the  best  text,  to  the  glory  of  the 
Lord  and  our  earnest  readiness,  that  is, 
our  readiness  and  zeal.  It  was  in  order 
to  subserve  and  further  the  glory  of  the 
Lord  and  their  readiness  to  undertake 
and  accomplish  the  work.  How  this 
was  done  is  told  in  the  next  two  verses. 

20.  He  would  avoid  suspicions  which 
were  detrimental  to  Christ's  glory  and 
to  their  reputation.  Avoiding  this, 
rather,  taking  care  of  this,  that  no 
man    should    blame    us   in   this 


3S0 


II.  CORINTHIAXS 


[Ch.  VIII. 


in  this  abuiuianoe  which  is  adminis- 

21  tered  by  us :  f  pr\>vidiug  for  houest 
things,  hot  only  in  the  sight  of  the 
Ix^rd,  but  ali^o  "in  the  sight  of  men. 

22  And  we  have  sent  with  them  our 
bivther,  whom  we  have  oftentimes 
pmveil  diligent  in  many  things,  but 
now  much  more  diligent.  up»-»n  the 
great  eontidenee  which  1  hair  in  vou. 

23  Whetlier  any  do  inquire  of  Titus,  he  iV 
my  partner  and  fellowhelper  (.Hmcern- 
ing  vou:  or  our  brethren  In  iitquircd 
(if,  they  art'  sthe  messengers  of  the 
churcHes,    and    the    glory    of    Christ. 

24  Wherefore  show  ye  to  them,  and  before 
tlie  churches,  '>tfie  pixxn"  of  your  love, 
and  of  oiu: '  boasting  on  your  behalf. 


IxHuity  which  is  administereii  by  us: 

21  for  we  provide  for  w  hat  is  honorable, 
not  only  in  the  sight  of  the  Lc»rd.  but 

22  also  in  the  sight  of  men.  And  we  sent 
with  them  our  bmther.  w  hom  we  have 
often  in  many  things  pn^vevl  to  l»e 
diligent,  but  now  much  more  diligent, 
thnuigh  the  great  confidence  which  he 

23  hivs  tinvanl  you.  As  to  TitiL<.  he  is  my 
^xirtner.  and'  in  reganl  to  you  a  fellow"- 
worker:  lis  to  our  brethren,  they  are 
messengers  of  the  chuirhes.  tlie  "gl»^rv 

24  of  ihnst.  Theivfore  sliow  towari^ 
them  Ivfore  tlie  chun.'hes.  the  pitx>f  of 
vour  love,  and  of  oiu-  glorving  on  your 
behalf. 


f  Rom.  VI  :  17  :  14     16 :  Phil.  4  :  S  :  Col.  4 


1  Peter  2  :  IJ.        ff  Phil,  i  :  2S.        h  V, 


i  T  :  14  :  9  :  S. 


abiiniiancef  aj?  to  this  crreat  liberality, 
Avhioh  is  admiuistered,  nianage^l. 

sujH?rinteiuleil.  by  us,  Paul's  caretiil- 
uess  and  wistloni  in  this  financial  mat- 
ter is  shown  in  the  appointment  of  this 
well-known  and  highly  trustet.i  brother 
to  aecommny  Titus.  lie  thus  avoidtnl 
all  possible  cluirges  or  suspicions  of 
dishonesty  in  adniinisteriug  the  trust. 
How  necessary  this  precaution  was  may 
be  inlerretl  tVoin  12  :  17.  18. 

21.  Paul  adds  a  personal  reason  for 
this  carefulness.  Providiu?  for 
honest  thinssi.  rather,  acconiiug  to 
the  most  approveii  reading.  For  ire  are 
accustomed  to  proride,  take  thought, 
care,  for  things  honorable,  praisewor- 
thy, mor.illy  go*xl.  noble,  not  only  in 
the  sitrht  of  the  Lord,  who  sees 
both  the  appearance  and  the  heart. 
but  also  in  the  sight  of  men,  who 
see  only  the  conduct  antl  the  outer  life, 
which  "therefore  should  be  above  sus- 
picion. To  appear  right  as  well  as  to 
be  riglit.  is  necessaiy  l>otli  before  Inxl 
and  men.  Honest  had  this  wider  mean- 
ing when  our  Common  version  was 
matlc. 

22,  Commendation  of  tlie  second 
companion  of  Titus.  And  we  have 
sent,  more  exactly,  nr  sent,  Avith 
them,  Titus  and  his  companion  (^r 
18).  onr  brother,  whom  we  have 
ortentimes  proved  diliirent,  tested 
and  proved  to  be  eanu.sf,  in  many 
thinsrs,  but  now  much  more  dil- 
igent, or,  tamest,  through  the  great 
eontidenee  which  he  has  toiranl 
you.  This  brother  had  doubtless  been 
at  Corintli.  and  would  be  esi^ei'ially  ac- 
ceptable to  the  Corinthians,  in  whom 
he  had  so  much  eontidenee.     Who  he 


was  is  wholly  unknown.    It  may  have 
been  Trophinius   or  Tychicus.     (see  on 

rer.  IS.) 

23.  A  general  commendation  of  the 
thive  brethren.  \>  hether  any  do  in- 
quiiv  co»cerning  Titus,  he  is  my 
partner,  a  shai-er  of  my  labors  and 
cares,  and  fellow  helper,  or  irorker, 
with  me,  in  naurd  to  pou.  Or  eon- 
eeniing  our  brethren,"the  two  above 
meiitioiuii.  they  are  the  messen- 
gers of  the  churches  (both  api>ear 
to  have  been  appointtxl ;  comp.  ver.  19). 
And,  sluMild  be  omitttnl.  They  are, 
the  glory  of  Christ,  in  their  work 
and  life  they  bring  glory  to  Christ 
(M:ut.  3 :  16),  aiid  ill  tlicir  jierson  and 
character  they  manifest  his  Spirit,  ho- 
liness, and  power  (•"  is;  r.:ii.  i:34:  .\cts 
31:19.  .'0^.  Notice  that  the  word  trans- 
lated nu'ssengers  is  apostles,  when  useti 
othcially.  It  is  hei-e  applieil  to  these 
deleg:Ucs,  since  they  were  sent  by  the 
churches,  the  wonl  apostle  in  the  orig- 
inal meaning  ont-  sent. 

24,  Thtrrfore.  shew  ye  to  them 
(omit  and)  before  the  churches, 
of  which  they  are  representatives,  and 
who  would  reiv>rt  their  reception  and 
their  success  to  tluv^e  w  ho  cominissioncil 
tiuni.  the  proof  of  your  love,  your 
Christian  love  to  them,  and,  by  your 
ccvoperation  in  raising  the  collection, 
your  love  to  the  i>oor.  and  the  proof  of 
our  boasting,  or  glori/ing,  on  your 
behalf,  give  pnof  that  our  boasting 
was  well  groundtHl  and  true,  (sw  on 
9  1-4)  The  Corinthians  would  show 
this  by  their  spirit  and  conduct.  While 
we  are  not  to  give  to  be  seen  of  men 
(M»tt.  6: 1.  a),  it  is  projuM'  to  i^et  an  ex- 
ample to  otliers  of  Christian  liberality. 


Ch.  VIII.] 


II.  CORINTHIANS 


381 


IXTER-CHURCII     RELATIONS,       Paul 

recognized  all  believers  and  churches 
as  belonging  to  a  common  brotherhood. 
He  wrote  not  only  to  the  Corinthians 
but  "to  all  that  call  upon  the  name  of 
our  Lord  Jesus  Christ  in  everyplace" 
(1  Cor.  1 : 2, 3).  Uc  asscx'iatcd  all'these  to- 
gether in  one  kingdom  and  one  family, 
in  the  expressions,  ''our  Lord,"  '"  uur 
Father."  He  would  have  the  churches 
on  an  equality  with  one  another  (2Cor. 
12 :  13)  and   uniform  in   their  practices 

(1  Cor.  11  :  2:  U  :  34 ;  16  :  1 ) ,  like  lUembcrS  of 

a  family,  independent  yet  dependent, 
with  certain  relations,  duties,  and  obli- 
gations. Thus  he  would  have  them  ex- 
ercise a  courteous  and  brotherly  spirit 
toward  one  another  (i  Cor.  le  :  i9),  and 
exchange  acts  of  kindness  (Coi.4:i6). 
Churches  also  gave  and  received  letters 
of  commendation  (2Cor.  3:i).  Certain 
churches  also  united  in  appointing 
messengers  to  take  the  donations  to  the 
poor  of  the  saints  at  Jerusalem  (2  Cor.  8  : 
19.23).  The  church  at  Antioch  sent 
Paul,  Barnabas,  and  others  to  consult 
the  apostles  and  the  church  at  Jeru- 
salem, and  these  latter  returned  a  letter 
of  advice  with  messengers  to  Antioch 
and  to  the  churches  of  Syria  and  Ci- 

licia   (Acts  15  :  22.  23  ;  conip.  Rom!  16  :  1.  2). 

Paul's  Relation  to  the 
Churches.  Paul  nowhere  speaks  of 
himself  as  an  officer  of  any  particular 
church.  His  relationship  to  the 
churches,  which  he  emphasized,  was 
spiritual :    That  of  a  father  in  1  Cor. 

4  :  15,  "  Yet  have  ye  not  many  fathers  ; 
for  in  Christ  Jesus  I  have  begotten  you 
through  the  gospel "  ;  that  of  an  apostle 
in  1  Cor.  9:2,  "  If  I  be  not  an  apostle 
unto  others,  yet  doubtless  I  am  to 
you  "  ;  that  of  an  ambassador  in  2  Cor. 

5  :  20,  "  Now  then  we  are  ambassadors 
for  Christ,  as  though  God  did  beseech 
you  by  us."  Paul's  authority  was  that 
of  the  truth,  that  of  an  inspired  man, 
and  of  a  preacher  of  the  gospel.  (Comp. 
1  Peter  5 : 1-3.)  All  tliis  weut  to  make  him 
the  missionary  that  he  was. 

Practical  Remarks. 

1.  A  true  spirit  of  Christian  benev- 
olence is  indicative  of  the  favor  of  God. 
Fallen  man  is  naturally  selfish.  The 
grace  of  God  is  needed  to  make  him  truly 
liberal  (ver.  1 :  Ps.  112  :  9 :  1  John  3  :  17)." 

2.  Aflflictions  open  the  heart.    Joy  and 


true  liberality  are  generally  united  (ver. 
2,  3 ;  Rom.  5  :  3  ;  1  Kings  17  ":  11-14). 

3.  An  encouragement  to  weak  churches. 
The  afflicted  and  the  poor  are  often  the 
most  liberal  (ver.  2.  3  ;  Mark  12  :  43,  44). 

4.  It  is  a  great  privilege  to  give  and 
participate  with  the  truly  benevolent. 
Think  of  the  Macedonians  beseeching  the 
privilege !  How  many  in  our  day  would 
rather  beg  to  be  excused  !  (Ver.  4 :  Heb. 
6:  10;  Acts  20:  35.) 

5.  Our  first  gift  to  the  Lord  and  his 
cause  should  be  ourselves.  Herein  is  the 
secret  of  true  benevolence  (ver.  5;  Rom, 

12  :  1 :  Prov.  23  :  26). 

6.  Christian  giving  is  a  grace,  received 
from  God,  exercised  toward  others  (ver. 
6  ;  Heb.  13  :  15,  16 ;  Acts  2  :  43-46). 

7.  The  grace  of  giving  can  be  cultivated 
like  any  other  grace  (ver.  7  ;  1  Tim.  6  : 
17-19:  Eph.  4  :  28). 

8.  The  Christian  character  is  incom- 
plete without  the  grace  of  beneficence 
(ver.  7 :  1  Thess.  3  :  12,  13  ;  1  John  3  :  17). 

9.  The  sincerity  of  our  love  should  be 
tested  by  our  Christian  beneficence  (ver. 
8,  24:  James  2  :  14-16). 

10.  The  benevolence  of  others  and  espe- 
cially the  example  of  Christ  should  stim- 
ulate within  us  the  grace  of  giving  (ver. 
8,  9:  9:2). 

11.  The  grace  of  beneficence  should  be 
exercised  in  an  earnest  and  ready  spirit, 
in  deeds,  not  mere  words  (ver.  10,  11 ;  2 
Sara.  24  :24:  Acts  16  :  15). 

12.  Christian  giving  should  be  volun- 
tarj-  (ver.  12 :  9:7:  Exod.  35  :  21,  22). 

13.  Christian  giving  should  be  in  honest 
proportion  to  one's  means  (ver.  12-14 ;  1 
Cor.  16:2;  Deut.  16  :  10,  17). 

14.  The  exercise  of  the  true  spirit  of 
Christian  benevolence  is  pleasing  to  God, 
and  will  be  rewarded  (ver.  12-14 ;   Heb. 

13  :16;  Matt.  10:42). 

15.  The  grace  of  benevolence  should  be 
justly  and  mutually  exercised  (ver.  13, 
14;  Gal.  6:  2.  5). 

16.  God's  dealings  with  men  should  in- 
struct us  in  regard  to  our  exercise  of  be- 
neficence toward  others  (ver.  15;  Matt. 
5  :  45,  46). 

17.  The  grace  of  beneficence  in  the 
heart  of  Christians  is  a  cause  of  thanks- 
giving to  God  (ver.  16,  17 :  9  :  11,  12). 

18.  A  good  reputation  as  well  as  a  good 


382 


II.  CORINTHIANS 


[Ch.  IX. 


9  FOR  as  touching  t  the  ministering  to 
tlie  saints,  it  is  supxTtluous  for  me  to 

2  write  to  you.  For  I  know  '  the  forward- 
nesis  of  your  mind,  ™  for  which  I  boast 
of  you 'to  them  of  Macedonia,  that 
"  Acliaia  was  ready  a  year  ago ;  and 
your  zeal  hath  provoked  very  many. 

3  0  Yet  have  I  sent  the  brethren,'  lest  our 
boasting  of  you  should  be  in  vain  in 


9  FOR  concerning  the  ministering  to 
the  saints,  it  is  superfluous  for  me  to 

2  write  to  you.  For  I  know  your  readi- 
ness of  m'ind,  of  which  I  glory  on  your 
behalf  to  the  Macedonians,  that  Achaia 
has  been  prepared  for  a  year  past ;  and 
your  zeal  stirred  up  the  greater  part  of 

3  them.  But  I  sent  the  brethren,  in 
order  that  our  glorying  on  your  behalf 
might  not  be  made'void  in  this  respect ; 


k  See  refs.  8:4;  Gal.  2  :  10. 


o8  :6,  17,  18,  22. 


character   is   invaluable   to  a  Christian 
minister  (ver.  18,  22 ;  1  Tim.  3:7). 

H>.  The  apostolic  churches  were  con- 
gregational in  government  (ver.  19 ;  2:6; 
Acts  15:  4,  22). 

20.  The  apostolic  churches  were  frater- 
nal in  their  intercourse  with  one  another. 
Co-operation  in  beneficence  was  a  bond 
of  union  (ver.  19,  23 ;  Col.  4  :  16 ;  Acts  15  : 
22,  23). 

21.  Ministers  should  exercise  great  care 
and  caution  in  financial  matters  (ver.  20, 
21;  Acts  6:  2-4;  Titus  1  :  7). 

22.  The  Christian  should  live  from  two 
standpoints  —  G  o  d  w  a  r  d  and  man  ward 
(ver.  21;  Acts  24  :  16). 

23.  Christian  ministers  should  co-ope- 
rate with  one  another,  and  exercise  broth- 
erly affection  (ver.  23;  Rom.  16  :  9,  21 ;  1 
Cor.  16  :  12,  15,  16). 

24.  We  should  all  strive  so  to  live  as  to 
be  "  the  glory  of  Christ "  (ver.  23 ;  3  :  18 ; 
ICor.  6:20;  Acts  4:13). 

CHAPTER  IX. 

Continuing  on  the  exercise  of  the 
Christian  grace  of  benevolence,  Paul 
urges  the  Corinthians  to  sustain  his 
hoasts  of  them  (ver.  1-5) ;  reminds  them 
of  the  rich  lilessings  which  will  be  re- 
turned to  them  (ver.  G-11);  and  which 
will  come  to  others  and  redound  to  the 
glory  of  God  (ver.  12-1.5). 

1-5.  Paul  expkksses  confidence 
IN   THE   Corinthians,   and   urges 

THEM     TO    Sl'STAIN     HIS     BOASTS     OF 
THEM. 

1.  With  great  (k'licacy  the  apostle 
returns  to  the  colk'ction,  and.  to  spare 
their  honor,  touches  it  iiKlirectly,  For, 
connects  this  ch).scly  witli  "  tlie  proof  of 
their  love"  in  their  reception  of  the 
delegates  (8:24).  Ji'or  as  touching, 
or  concerning,  the  ministeriii;?  to 
the  saints,  the  making  of  tlie  collec- 
tion and  conveying  it  to  tlie  saints  at 


Jerusalem,  it  is  superfluous  for  me 
to  Avrite  to  you  (the  present  has  the 
sense  of  continued  action),  to  he  tenting 
you,  to  write  further  to  you.  A  collec- 
tion was  assured ;  there  was  no  neces- 
sity to  write  ahout  that.  But  he  would 
write  about  their  reception  of  the  dele- 
gates, and  about  having  the  collection 
all  ready  when  he  himself  should  come. 
He  had  not  lost  faith  in  his  Corinthian 
brethren ;  he  did  not  doubt  their  will- 
ingness ;  but  he  was  earnestly  desirous 
to  have  his  boasting  made  good.  (See 
next  two  verses. ) 

2.  It  is  superfluous,  For  I  know 
the  forwardness  of  your  mind, 
your  readiness  (9: 12),  for  which  I 
boast,  /  am  glorying  concerning  you, 
to  them  of  Macedonia.  Paul  was 
at  that  time  in  Macedonia.  His  boast 
was,  that  Achaia  was  ready,  to 
make  and  forward  the  collection,  a 
year  ago.  Paul  probably  reckons 
time  as  a  Jew,  meaning  about  the  same 
as  last  year,  with  us.  The  Jewish  civil 
year  began  late  in  September,  the  ec- 
clesiastical year  late  in  March.  It  was 
now  autumn  at  the  time  of  his  writing. 
He  probably  uses  the  ecclesiastical  year, 
in  which  case  the  Corinthians  were 
ready  to  make  their  efibrt  before  the 
preceding  Passover.  The  eftect  of  this 
boasting  on  the  Macedonians  was,  your 
zeal  hath  provoked,  stirred  up, 
stimulated,  very  many,  the  greater 
part  of  them,  to  contribute  liberally 
and  promptly. 

3.  But  as  a  wise  precaution  he  had 
sent  the  brethren,  so  that  there  might 
be  no  disappointment  or  shame  on  the 
part  of  any.  Yet  have  I  sent,  rather. 
But  I  sent,  the  brethren,  Titus  and 
the  two  messengers  of  the  churches 
(8:18.22),  lest  our  ground  of  boasting 
?■»  your  behalf  should  he  made  void  in 
this  respect,  in  respect  to  the  collection. 
Paul  expected  a  collection,  but  he 
feared  that  it  would  not  be  so  large  or 


Ch.  IX.] 


II.  CORINTHIANS 


383 


this  behalf  ;  that,  as  I  said,  pye  may  be 

4  ready:  lest  haply  if  i they  of  Mace- 
donia come  with  ine,  and  find  you  un- 
prepared, we  (that  we  say  not,  ye) 
should  be  ashamed  in  this"  same  con- 

5  fident  boasting.  Therefore  I  thought 
it  necessarj"  to  exhort  the  brethren, 
that  they  would  go  before  unto  you, 
and  make  up  beforehand  your  Oxninty 
whereof  ye  had  notice  before,  that  the  | 
same  might  be  ready,  as  o  matter  of ;  6 
bounty,  and  not  as  of  eovetousness.        j 

6  sBat  this  I  say.  He  which  soweth 
sparingly  shall  reap  also  sparingly ; 
and  he  which  soweth  bountifully  shall 

7  reap  also  bountifully.    Every  man  ac- 


that,  as  I  said,  ye  may  be  prepared ; 
lest  perchance,  if  Macedonians  come 
with  me,  and  find  you  unprepared,  we 
(that  we  say  not,  ye)  should  be  put  to 
shame  in  this  confidence. 

I  thought  it  necessary  therefore  to 
exhort  the  brethren,  that  they  should 
go  before  to  you,  and  make  up  before- 
hand your  previously  promised  bounty, 
that  this  may  be  ready  as  a  matter  of 
bounty  and  not  as  eovetousness.  But 
as  to  this,  he  that  sows  sparingly  will 
also  reap  sparinglj- ;  and  he  that  sows 
bountifully  will  also  reap  bountifully  ; 
but  let  each  one  give  as  he  has  piir- 


p  1  Cor.  16  :  2.  q  Acts  20  :  4.  r  Gen.  33  :  11 ;  1  Sam.  25  :  27  ;  2  Kings  5  :  15. 

s  Prov.  11  :  24,  25  ;  Eccl.  11  :  1,  6 ;  Luke  6  :  38  ;  19  :  16-26 ;  Gal.  6  :  7-9. 


SO  promptly  taken,  as  he  had  led  the 
Macedonians  to  expect.  That,  as  I 
said,  in  the  preceding  verse,  ye  may 
be  ready,  prepared,  with  a  suitable 
collection. 

4.  Lest  haply,  perchance,  if  any 
of  Macedonia  come  with  me,  as 
company,  or  as  bearers  of  the  Macedo- 
nian collection,  and  find  you  un- 
prepared, the  collection  unfinished 
(9:6),  we,  emphatically,  who  boasted 
of  you  (the  reason  that  we  say  not, 
ye,  is  because  we  would  treat  deli- 
cately your  sense  of  honor,  yet  you 
who  so  long  ago  began  so  promisingly 
are  the  most  concerned  in  the  matter), 
and  so  we  who  boasted  of  you  should 
be  ashamed  in  this  same  confi- 
dent boasting,  rather,  according  to 
the  better  text,  in  this  confidence,  which 
we  have  had  in  you.  Notice  here  as 
well  as  elsewhere  in  this  Epistle  how 
delicately,  frankly,  and  gentlemanly, 
the  apostle  writes.  From  this  verse 
some  have  inferred  that  the  brethren 
sent  previously  (8:18,22)  Avere  not 
Macedonians.  True  Luke  was  not 
strictly  a  Macedonian  (Acts  16: 10).  But 
it  is  quite  probable  that  Jason,  a  Thes- 
salonian,  and  Sopater,  a  Berean,  ac- 
companied Paul  to  Corinth  (Rom.  le  :  21 ; 

Acts  IT  :  5;  20  :  4). 

5.  Therefore,  in  view  of  what  I 
have  just  said,  I  thought  it  neces- 
sary to  exhort  the  brethren,  Titus 
and  the  two  others,  that  they  should 
go  before  me  unto  you,  and 
make  up  beforehand,  before  my 
coming,  your  bounty,  rather,  your 
previously  promised  bounty.  The  word 
before  is  thus  thrice  repeated  emphat- 
ically,  as  though  he  had  said,   "My 


watch\vord  is.  Beforehand,  Beforehand, 
Beforehand^'  (Stanley).  Bounty, \\t- 
erally,  a  blessing,  in  word  and  deed,  a 
benediction,  a  benefit,  a  gift.  "It 
blesses  him  that  gives  and  him  that 
takes."  It  had  been  i^romised  the  year 
before  by  the  Corinthians,  and  pre- 
viously announced  by  Paul  to  the 
Macedonians.  Whereof  ye  had  no- 
\  tice  before,  should  be  according  to 
the  best  manuscripts,  your  previously 
promised,  or  announced,  bounty,  as 
above.  The  object  of  the  brethren  going 
to  Corinth  was  not  only  to  get  the  col- 
lection ready,  but,  that  the  same 
might  be  ready,  as  a  matter  of 
bounty,  as  a  blessing,  an  act  of  real 
benevolence,  and  not  as  of  eovet- 
ousness, not  a  gift  which  betrays  the 
giver's  eovetousness.  A  liberal  and  a 
grudging  spirit  is  contrasted  in  the 
next  verse. 

6-11.  Liberal  and  cheerful 
giving  will  be  rewarded. 

6.  Giving  is  like  sowing  and  reaping, 
it  brings  a  rich  harvest  to  those  who  ex- 
ercise it.  But  this  I  say,  or  But  as  to 
this  matter  of  giving,  He  which,  that, 
soweth  sparingly  unll  reap  also 
sparingly;  and  he  which,  that, 
soweth  bountifully,  scattering  bless- 
ings, toill  reap  also  bountifully, 
attended  with  blessing.  The  reaping 
will  correspond  with  the  sowing.    ( Comp. 

Gal.  6:7;  Prov.  11  :  18.)        ChrySOStOm    notCS 

that  as  in  the  harvest,  so  in  giving  we 
receive  more  than  we  give  (Acts  20:35). 
Paul  would  have  them  give  in  a  spirit 
of  liberality. 

7.  Paul  continues  to  enforce  the  spirit 
in  which  we  should  give — freely  and 
willingly.    Every  man   according 


384 


II.  CORINTHIANS 


[Ch.  IX. 


cording  as  he  pur]:)oseth  in  his  heart,  ' 
so  let  him  give;  'not  grudgingly,  or  of 
necessity:  for  "God  loveth  a  cneerful 

8  giver.  »  And  God  iS  able  to  make  all 
grace  abound  toward  you ;  that  ye. 
always  having  all  suflficiency  in  all 
things,  may  abouml  to  everj-  good  work  : 

9  as  It  is  written,  He  hath  dispersed 
abroad;  he  hath  given  to  the  poor: 
his  righteousness  rcmaineth  for  ever. 

10  Now  he  that  ministereth  seed  to  the 
sower  both  minister  bread  for  your 
food,  and  multiply  your  seed  sown,  and 
increase  the  fruits  "of  your  j  righteous- 


posed  in  his  heart,  not  grudgingly  or 
of  necessity,  for  God  loves  a  cheerful 
S  giver.  And  God  is  able  to  make  every 
grace  abound  toward  you ;  that  ye, 
always  having  all  suflficiency  in  everj'- 
thing,  may  abound  toward  every  good 

9  work  ;  (as  it  is  written  : 

He  scattered,  he  gave  to  the  j)oor ; 
His  righteousness  abides  forever :) 

10  and  he  who  supplies  seed  to  the  sower 
and  bread  for  food,  will  supply  and 
multiply  your  seed  for  sowing,  and  in- 
crease the  fruits  of  your  righteousness ; 


f  Deut.  l.T  :  7-11. 
X  Ps.  84  :  11 ;  Prov.  3  :  9,  10 ; 


i(  8  :  12  ;  Exod.  25  :  2  ;  35  :  5  :  Acts  20  :  35 ;  Rom.  12  :  8. 
24,  25  ;  Mai.  3  :  10 ;  Phil.  4  :  18,  19.         y  Hosea  10  :  12  ;  .Matt.  6:1. 


as  he  purposeth  in  his  heart,  a 

deliberate  and  cordial  exercise  of  the 
will,  as  he  has  before  determined,  so 
let  him  give  ;  not  grudgingly,  not 
from  a  regretting  and  unwilling  heart, 
or  of  necessity,  from  constraint,  or 
simply  because  he  feels  that  he  must 

give     (Matt.  19  :  20-22;  Ueut.  15  :  10).        For 

God  loveth  a  cheerful  giver,  one 

who  is  prompt  and  joyous  in  doing  it, 
A  warm  and  joyous  heart,  if  it  has  any- 
thing to  give  cannot  do  otherwise.  This 
is  quoted  from  the  Septuagint  ( Prov.  22 : 8), 
but  it  is  wanting  in  the  Hebrew  (Exod. 

25  :  2;  comp.  Rom.  12  ;  8). 

8.  In  this  and  the  two  following 
verses  the  apostle  encourages  benefi- 
cence with  the  assurance  of  God's  help. 
And  God  is  ahle  to  make  all, 
better,  every,  grace,  every  favor  and 
gift  of  his  kindness,  to  abound 
toward  and  in  you,  with  special 
reference  to  earthly  blessings  and  the 
collection;  that  ye,  always  having 
all  sufficiency  m  everything,  a  suf- 
ficiency of  the  necessities  of  life,  may 
abound  to  every  good  work — in 
every  act  of  benevolence  God  will  grant 
you  the  means  and  the  disposition  for 
exercising  beneficence.  You  need  not 
fear  being  reduced  to  want  by  your 
lil>erality.  Notice  how  strongly  Paul 
y>uts  it,  a/l  sufficiency  in  everi/fhing. 
The  word  sufficiency  is  translated  con- 
tentment in  1  Tim.  6  :  6,  and  its  meaning 
is  explained  b.v  1  Tim.  6:8,"  Having 
food  and  coveriuLr.  with  these  we  shall  be 
content,"  or  sufficiently  satisfied,  (fomp. 
Phil.  4: 11.)  It  is  the  simple  necessities 
of  life  with  which  a  consecrated  and 
gracious  state  of  mind  is  satisfied.  All 
besides  is  regarded  as  superfluous,  to  be 
given  when  the  needs  of  others  require 


it.  Some  have  noted  Paul's  use  of  "  pur- 
poseth" (ver.  7)  and  of  "sufficiency" 
(thisver.)  as  in  Aristotlc,  inferring  his 
acquaintance  with  the  writings  of  that 
famous  philosopher. 

9.  And  the  Scripture  will  be  verified 
in  your  case.  As  it  is  written,  quoted 
from  Ps.  112  :  9  (Septuagint  version). 
He,  the  man  who  fears  the  Lord,  hath 
dispersed,  or  scattered,  abroad,  like 
one  sowing  seed ;  he  hath  given  to 
the  poor,  to  the  laboring  poor  is 
meant,  the  needy;  his  righteous- 
ness remaineth,  or  abides,  for  ever. 
The  scattering  of  good  things  and  the 
giving  to  the  worthy  poor  were  proofs 
of  his  righteousness,  his  gracious  good- 
ness. And  such  righteou-sness  abides ; 
what  is  given  thus  is  not  lost ;  it  will 
live  in  its  blessed  efiects  and  will  be 
held  in  everlasting  remembrance.  The 
blessing  of  God  thus  attends  him.  This 
verse  is  parenthetical,  but  not  the  next, 
as  in  the  Common  version. 

10.  This  is  connected  with  ver,  8, 
modified  by  the  quotation  in  ver.  9,  It 
is  not  a  prayer,  as  in  the  Common  ver- 
sion, but  a  promise.  Now  he  that 
ministereth  seed,  rather.  And  he 
who  supplies  seed  for  the  sower  aiid 
bread  for  food  (words  quoted  from  Isa, 
55  :  10),  still  keeping  up  the  figure  of 
sowing,  will  supply  and  multiply 
your  seed  sown,  the  money,  the 
gifts  of  your  collection,  and  increase 
the  fruits  of  your  righteousness. 
The  al)Ove  translation  accords  with  the 
best  text.  God  will  supply  and  multi- 
ply the  seed  for  works  of  mercy;  and 
as  the  seed  grows  into  an  abundant 
harvest,  so  he  will  increase  the  Iiarvest 
of  righteousness,  tlie  blessings  of  multi- 
plied human  joy,  and  of  lessened  hu- 


Ch.  IX.] 


II.  CORINTHIANS 


385 


11  ness ;  being  enriched  in  every  thing 
tx)  all  bountifulness,  » which  causeth 

12  through  us  thanksgiving  to  God.  For 
a  the  administration  of  this  service  not 
only  ^  supplieth  the  want  of  the  saints, 
but  is  abundant  also  by  many  thanks- 

13  givings  unto  God ;  whiles  by  the  ex- 
periment of  this  ministration  they 
"glorify  God  for  your  professed  subjec- 
tion unto  the  gospel  of  Christ,  and  for 
your  liberal  <^ distribution  unto  them, 

14  and  unto  all  7nen ;  and  by  their  prayer 
for   you,  which    long   after  you   for 


11  ye  being  enriched  in  evei-ything  to  all 
liberality,  which    works    through    us 

12  thanksgiving  to  God.  Because  the 
ministry  of  this  service  not  only  fully 
supplies  the  wants  of  the  saints,  but 
also  aboimds   through  many  thanks- 

13  givings  to  God,  while  through  the 
proving  of  you  by  this  ministration 
they  glorify  God  on  account  of  your 
obedience  to  your  confession  in  re- 
spect to  the  gospel  of  Christ,  and  for 
the  liberality  of  the   contribution  to 

14  them,  and  to  all ;  they  also,  with  sup- 


zl:l\:  4  :  15. 


a  Ver.  1 ;  8  :  4. 


5  8  :  14. 


c  Matt.  5  :  16. 


d  Heb.  13  :  16. 


man  sorrow.  God  will  increase  the 
means  and  the  blessed  results  of  doing 
good.  Both  temporal  and  spiritual 
blessings  are  included.  Notice  how 
Paul  progresses  in  his  words  of  en- 
couragement. In  ver.  8,  God  is  able; 
in  this  verse,  he  also  will  do  it — words 
of  promise  and  encouragement. 

11.  The  way  in  which  this  promise 
will  be  fulfilled  in  actual  experience. 
Being  enriched  in  everything  to 
all  bountifulness,  to  all  liber- 
ality (the  same  word  as  at  the  end  of 
8:2);  here  is  the  seed,  the  financial 
means  and  disposition  for  doing  good  ; 
which  causeth,  or  workefh, 
through  us,  who  convey  the  gifts, 
thus  representing  our  sowing ;  thanks- 
giving to  God,  on  the  part  of  those 
who  receive  it,  which  is  a  fruit  of  right- 
eousness. The  promise  in  these  verses 
is  not  to  be  limited  to  either  temporal 
or  spiritual  blessings,  but  includes 
both  in  different  degrees  according  to 
circumstances.  The  tendency  of  right- 
eousness is  to  blessedness;  of  evil  to 
misery.  In  this  life  righteousness  pro- 
duces a  hundred-fold  more  enjoyment 
than  does  unrighteousness.  Even  in 
this  world  it  generally  pays  to  do  right, 
A  liberal  spirit  and  liberal  acts  meet 
generally  with  the  approval  of  men, 
and  have  a  softening  effect  upon  the 
deserving  recipient.  There  are  many 
instances  in  our  day  of  temporal  bless- 
ings attending  benevolent  acts. 

12-15.  LlBEKALITY  RESULTING  IX 
THE  GOOD  OF  OTHERS  AND  REDOUND- 
ING TO  God's  glory. 

12.  Starting  from  the  preceding 
clause  the  apostle  explains  and  expands 
the  thought.  For  the  administra- 
tion of  this  public  religious  serv- 
ice,  or  offering  by  the   contributors 

(see  on  Rom.  15  :  27),     nOt      OUly      SUp- 


plieth,  filling  up  the  measure  of  the 
temporal  want  of  the  saints,  but 
is  abundant  also,  or  also  abounded, 
through  many  thanksgivings  unto 

God,  overflowing  in  other  good  results 
through  the  many  thanksgivings  that 
it  causes  to  be  sent  up  to  God.  It  thus 
results  in  the  glory  of  God  (* :  is  and  next 

verse), 

13.  The  recipients  of  these  benefac- 
tions glorify  God  on  tw^o  accounts. 
Whilfe  by  the  experiment,  or 
proof,  of  this  ministration,  or  sei^v- 
ice  of  beneficence,  they  glorify  God. 
Their  beneficence  was  a  proof  of  the 
Christian  character  of  the  Corinthians 
(2:9;  2:8) ;  and  tliis  led  the  recipients 
of  it  to  glorify  God,  (1)  for  your  pro- 
fessed subjection  unto  the  gos- 
pel of  Christ,  for  the  obedience  ye 
render  to  that  which  ye  profess  concern' 
ing  the  gospel  of  Christ.  Their  acts 
agreed  with  their  profession.  They 
showed  they  w'ere  Christians  in  fact  as 
well  as  in  name.  And  (2)  for  your 
liberal  distribution  unto  them 
and  unto  all  men,  for  the  open- 
hearted  liberality  of  your  contribution 
unto  them  and  to  all  men,  equally  ready 
and  applicable  to  others  as  to  them. 
The  Avord  contribution  (Rom.  i5:26)  has 
in  it  the  idea  of  sharing,  participating 
W'ith.  The  saints  at  Jerusalem  will 
give  glory  to  God  for  that  common 
sharing  or  fellowship  with  them  and 
with  all  Christians,  which  their  liber- 
ality displays.  It  was  not  so  much  the 
greatness  of  the  contribution,  as  the 
spirit  in  which  it  was  made.  (See  next 
verse.) 

14.  Thankfulness  leads  them  to  pray 
for  and  to  long  after  their  benefactors. 
And  by  their  prayer  for  you, 
rather,  \Miile  they  themselves  also,  the 
saints  at  Jerusalem,  tvith  supplication 


386 


II.  CORINTHIANS 


[Ch.  IX. 


the  exceeding  "^  grace  of  God  in  you. 
15  Thanks  be  unto  God  f  for  his  unspeaka- 
ble gift. 


plication  for  you,  longing  after  you  on 
account  of  the  exceeding  grace  of  God 
15  upon  you.    Thanks  be  Ui  God  for  his 
unspeakable  gift! 


/John  3  :  16;  Rom.  6  :  23. 


on  your  behalf,  long  after  you,  longing 
with  pious,  grateful  love  for  personal 
acquaintance  and  fellowship  with  you, 
on  account  of  the  exceeding  grace  of 
God  tipon  you,  bestowed  by  God  and 
evidenced  by  your  liberal  contribu- 
tions. Paul  begins  this  discussion 
(8:1)  and  ends  it  with  a  reference  to 
the  grace  of  liberality,  given  by  God 
and  exercised  by  Christians.  Grace 
makes  cheerful  and  liberal  givers. 
Christian  giving  is  first  of  all  the  ex- 
ercise of  the  heart.  Paul  emphasizes 
the  spirit  of  giving ;  it  is  a  religious 
exercise,  the  outgoings  of  love  to  Christ 
and  to  our  fellow-men.  Large  con- 
tributions are  desirable,  but  the  right 
spirit  in  giving  is  of  the  utmost  impor- 
tance. 

15.  An  outburst  of  thanksgiving. 
As  the  apostle  contemplates  the  hearty 
thanksgivings  of  the  Jerusalem  saints, 
and  the  evident  power  of  the  gospel  of 
Christ  upon  the  Corinthians,  and  all 
originating  in  and  carried  out  by  the 
grace  of  God,  his  own  heart  overflows 
with  thankfulness  for  the  supreme  gift 
of  God,  which  includes  and  insures  all 
the  blessings  of  his  grace.  Thanks 
be  unto  God  for  his  unspeakable 
gift.  This  can  be  none  less  than 
Christ,  who  is  the  source  and  channel 
of  all  gospel  graces.  No  other  gift  is 
so  unspeakable.  As  in  8:9,  so  here, 
the  apostle  almost  involuntarily  turns 
to  Christ  as  a  Saviour,  God's  gift  to  the 

world.        (Comp.  Rom.  8  :  32,  34,  39  :  11  :  33  ;  .Tohn 

3:16.)  "This  exquisite  and  resistless 
outburst  of  thanksgiving  for  that  gift 
which  not  only  transcends  all  our  giv- 
ings  l)ut  originates  them  all,  is  as  sub- 
lime as  it  is  suitable  at  tlie  close  of  the 
whole  subject  of  the  collection  for  the 
poor  saints  of  Jerusalem  "  (Principal 
Brown). 

Grecian  Christianity  and  Mace- 
donian Liberality.  The  Gentile 
Christianity  of  apostolic  days  may  be 
styled  Grecian.  The  Greeks  were  the 
leaders  of  religious,  as  well  as  of  intel- 
lectual, tliought.  The  Septuagint  ver- 
sion of  the  Old  Testament  in  Greek 


bore  a  rich  harvest  iij  proselytes  to 
Judaism,  in  right  conceptions  of  God, 
and  in  the  reception  of  the  gospel.  The 
Gentile  chui'ches  were  largely  composed 
of  Grecian  converts.  We  see  here  the 
importance  of  the  Bible  as  an  instru- 
mentality in  evangelization,  and  of  its 
general  distribution  among  the  people. 
In  both  the  eighth  and  ninth  chapters, 
Paul  uses  the  Scriptures  in  enforcing 
Christian  beneficence. 

The  Greeks  of  Macedonia  furnish  the 
most  remarkable  example  of  benevo- 
lence to  be  found  in  the  Scriptures.  Its 
characteristics  are  well  worth  our  study. 
(1)  They  made  their  greatest  offering 
first  (themselves),  and  then  continued 
their  gifts  of  service  and  money.  In  our 
day  Christians  generally  begin  with  the 
smaller  oflerings,  and  need  to  be  edu- 
cated up  to  giving  themselves  fully  to 
the  work.  (2)  They  gave  out  of  the 
abundance  of  their  poverty,  and  not  out 
of  a  superabundance  of  worldly  goods. 
(3)  They  willingly  exceeded  their  abil- 
ity in  giving,  and  not  as  is  too  often  the 
case,  did  their  ability  exceed  their  will- 
ingness, (4)  They  were  urgent  to  be 
allowed  to  give;  they  besought  the 
privilege  and  the  opportunity ;  while 
those  who  received  their  offerings  were 
reluctant  to  accept  them,  knowing 
their  deep  poverty.  (5)  Their  gifts  were 
valued  not  according  to  the  amount 
given,  but  according  to  the  willingness 
and  cheerfulness  manifested.  (6)  And 
to  crown  all,  they  regarded  giving  not  as 
something  to  be  dreaded  and  evaded,  but 
as  a  grace  and  a  blessing  to  be  desired 
and  cultivated.  They  doubtless  found 
that  increase  comes  not  by  keeping, 
but  by  giving ;  that  the  way  to  get  more 
is  to  give  more. 

Practical  Remarks. 

1.  Christian  benevolence  is  not  merely 
giving  a  contribution  or  making  a  collec- 
tion. Its  spirit,  manner,  object,  propor- 
tion, and  system  must  be  taken  into  ac- 
count (ver.  1-4,  6,  7 ;  8  :  12 ;  1  Cor.  16  :  1). 

2.  It  is  proper  to  refer  to  the  benevolence 
of  a  church  or  an  individual,  in  order  to 


Ch.  X.]                            II.  CORmXHIANS                                   387 

Paul's  vindication  of  his  apostolic  authority 
and  character. 

10    NOW  B I  Paul  myself  beseech  you  ^  by 

10    NOW  I,  Paul,  myself  beseech   you 

g  Rom.  1-2  -.1.                                                h  Zech.  9:9;  Matt.  11  :  29. 

excite  benevolence  in  others  (ver.  2 ;  8  : 
2-4  ;  Acts  11  :  29,  30). 

3.  Agents  for  developing  the  benevo- 
lence of  churches  and  gathering  collec- 
tions are  scriptural,  necessary,  and  useful 
(ver.  3,  5 ;  8:6,  16,  24 ;  Rom.  15  :  25,  31). 

4.  Agents  for  benevolent  contributions 
should  themselves  be  benevolent,  active 
as  Christian  workers,  and  held  in  honor 
among  the  churches  (ver.  3 ;  8  :  17-19, 
22,  24). 

5.  It  is  proper  and  right  to  stimulate  the 
benevolence  of  Christians  and  churches 
by  appealing  to  their  sense  of  honor,  and 
the  esteem  and  confidence  of  others  in 
them  (ver.  3-5  ;  8  :  22,  24). 

6.  Churches  should  live  up  to  their  en- 
gagements in  financial  and  benevolent 
matters,  exercising  a  prompt,  generous, 
and  loving  spirit  (ver.  5;  Phil.  4  :  10, 
15-17;  ICor.  13  :  1). 

7.  The  abundant  reward  of  giving  to 
the  Lord  is  a  scriptural  motive  for 
Christian  beneficence  (ver.  6,  7  ;  Ps.  41  :  1 ; 
Prov.  19  :  17 ;  22  :  9 ;  Luke  6  :  38). 

8.  Christian  giving  should  be  deliberate, 
of  free  choice,  cheerfully,  honestly,  and 
conscientiously  carried  out  (ver.  7 ;  Eph. 
4  :28;  Acts  5:  2-4). 

9.  We  should  not  wait  to  become  rich 
before  we  exercise  liberality.  We  should 
rather  give  a  part  to  God's  service  and 
expect  his  help  and  blessing  (ver.  8-10; 
Exod.  35  :  21-29  ;  Prov.  11  :  24,  25 ;  28  :  27  ; 
Eccl.  11  :  1). 

10.  The  gift  of  a  good  man  is  his  me- 
morial ;  the  evidence  also  of  God's  help 
and  grace  (ver.  9  ;  Acts  10  :  4  ;  James  1 :  17). 

11.  Riches  are  not  bestowed  for  luxury 
and  self-gratification,  but  for  doing  good 
to  others,  blessing  the  world,  and  for  the 
glory  of  God  (ver.  11, 12 ;  Luke  16  :  9 ;  1 
Tim.  6  :  17-19 ;  1  Chron.  29  :  3,  14,  17). 

12.  The  spiritual  blessings  of  benefi- 
cence far  exceed  its  temporal  blessings 
(ver.  12 ;  Matt.  25  :  40 ;  Luke  16  :  9 ;  Heb. 
13  :16). 

13.  A  beneficent  spirit  is  necessary  to  a 
consistent  Christian  profession  (ver.  13; 
James  2  :  14-16 ;  1  John  3  ;  17). 


14.  The  gratitude  and  prayers  of  those 
who  receive  our  benefactions  often  more 
than  compensate  us  for  our  gifts  (ver.  14  ; 
Acts  9:  36-41). 

15.  Jesus  Christ  is  God's  greatest  gift, 
and  our  greatest  motive  for  giving  to 
others  (ver.  15 ;  8:9:  5  :  14). 

CHAPTER  X. 

With  this  chapter  begins  the  third 
AND  LAST  PART  of  this  Epistle,  in 
which  Paul  defends  himself  against 
certain  opponents  and  false  teachers  in 
the  church,  and  vindicates  his  apostolic 
autliority  and  personal  character.  The 
change  from  the  conciliatory  and  affec- 
tionate tone,  in  the  former  part,  to 
sternness  and  severity  in  tliis  part,  is 
very  remarkable.  It  may  l)e  explained : 
(l)'That  Paul  up  to  this  point  had 
associated  Timothy  and  perhaps  others 
with  him  in  matters  of  more  general 
interest,  but  now  he  turns  to  a  matter 
personal  to  himself.  (2)  That  before 
this  he  had  addressed  the  better  dis- 
posed of  the  church,  who  were  in  the 
majority,  while  now  he  addresses  those 
who  were  disposed  to  make  light  of  his 
apostolic  character  and  authority.  (3) 
That  in  writing  he  is  not  careful  to  sep- 
arate them  into  distinct  classes,  but  ad- 
dresses them  generally,  the  application 
and  persons  meant  being  evident  in 
either  case.  So  the  preacher  in  popular 
discourse  often  addresses  the  people  as 
a  whole,  while  the  application  is  in- 
tended and  understood  to  be  for  various 
classes. 

In  this  chapter  the  apostle  defends 
himself  against  the  charge  that  he  is  a 
different  man  when  absent  from  what 
he  is  when  present ;  and  at  the  same 
time  he  maintains  the  reality  of  his 
apostolic  authority.  Though  weak  and 
gentle  he  declares  that  he  has  spiritual 
power  which  he  will  exercise  when 
needed  (ver.  i-e) ;  that  his  apostolic  au- 
thority is  a  reality  (ver.  7-11);  and  that 
he  does  not  imitate  the  false  pretences 
of  his  opponents  (ver.  12-I8). 

1-6.  The  spiritual  nature  and 
power  op  his  apostolic  ministry. 

1.  Now  I,  Paul,  myself,  person- 


388 


II.  CORINTHIANS 


[Ch.  X. 


the  meekness  and  gentleness  of  Christ, 
'  who  in  presence  [or,  in  outward  ap- 
pearance] am  base  among  you,  but  be- 
ing absent  ^  am  bold  toward  you :  but 


2    mg 


I  beseech  you,  'that  I  may  not  be  bold 
when  I  am  present  with  that  confi- 
dence, wherewith  I  think  to  be  bold 
against  some,  which  think  of  vis  ™  as  if 
we  walked  according  to  the  flash.  For 
though  °we  walk  in  the  flesh,  owe  do 
not  war  after  the  flesh:  (pfor  the 
weapons  of  our  warfare  are  not  carnal, 
but  <i mighty  through  God  'to  the  pull- 


through  the  meekness  and  gentleness 
of  Christ,  who  in  your  presence  indeed 
am  lowly  among  you,  but  being  absent 
am  of  good  courage  toward  you  ;  but  I 
entreat,  that  I  may  not  when  I  am 
present  be  of  good  courage  with  the 
confidence,  wherewith  I  think  to  be 
bold  against  some,  Avho  think  of  us  as 
walking  according  to  the  flesh.  For 
though  walking  in  the  flesh,  we  do  not 
war  according  to  the  flesh;  (for  the 
weapons  of  our  warfare  are  not  fleshly, 
but  mighty  before  God  to  the  casting 


<  See  refs.  ver.  10.           k  13  :  2  ;  Rom.  15  :  15.            n2  :  20 ; 

13  :  10;  1  Cor.  4  :  21.            >«  12  :  13-19. 

n  Acts  U  :  15.                 o  Gal.  2  :  20  ;  2  Tiin.  2  :  3,  4. 

p  Eph.  6  :  13-18  ;  1  Thess.  5  :  8. 

g  13  :  3,  4  ;  Rom.  15  :  19. 

r  Jcr.  1  :  9,  10. 

ally,  turning  my  attention  to  most  im- 
portant personal  matters.  Every  word 
IS  emphatic.  Beseech  you,  I  myself, 
such  as  I  am,  personally  entreat  and 
exhort  yon  (both  ideas  are  included  in 
the  verb).  His  entreaty  partook  also 
of  the  nature  of  an  exhortation.  By 
the  meekness,  mildness,  and  kind- 
ness (Matt.  11 :  29),  and  gentlcness, 
clemency  "sweet  reasonableness"  (Acts 
24 : 4),  of  Christ,  which  traits  of  char- 
acter he  uses  as  a  motive,  and  as  if  he 
would  add.  Do  not  force  me  to  adopt  a 
treatment  unlike  Christ.  These  traits 
so  reniarkal»le  in  Christ's  character, 
and  so  far  as  possessed  by  myself,  are 
nitt  of  me  naturally  but  of  Christ. 
Who  in  your  presence  am  base, 
lowly,  humble,  among  you,  but  be- 
ing absent  am  bold,  of  good  coiir- 
aqe,  or  courageous,  tOAvard  you. 
Tliere  is  probably  an  alhision  to  the 
language  of  liis  opponents  and  their 
estimate  of  him  (vir.  lo).  We  are  not  to 
infer,  liowever,  from  this  verse  that 
Paul  had  an  inferior  personal  appear- 
ance. 

2.  But  I  beseech,  better,  Yea,  I 
pray,  or  entreat  yon  (a  diiferent  verb 
from  "beseech"  of  ver.  1),  that  by 
your  influence  and  conihict  you  may 
make  it  possible  that  I  may  not 
1  avc  occasion  to  be  bold,  courageous, 
when  I  am  present,  at  my  next 
visit,  with  that  eonrtdenoe  where- 
with I  think  to  be  bold  against 
some  persons  which  think  of  us 
as  if  we  walked  according  to  the 
flesh,  like  worldly,  unconverted  men, 
moved  l)y  worldly  motives  and  seeking 
selfish  interests.  Two  difterent  verbs 
are  translated  hold;  the  first  implies 
good  courage  in  himself,  the  second  bold- 
ness towanl  others.    Notice  Paul's  diffi- 


culty was  not  \n.i\\  the  church,  but  with 
the  certain  persons  who  might  mislead, 
or  improperly  influence  the  churcli. 
What  Paul  had  in  mind  to  do  when  he 
arrived  at  Corinth  he  does  not  defi- 
nitely say.  But  from  what  follows  it 
appears  that  he  intended  to  use  spiritual 
weapons,  which  would  consist  largely 
in  the  authoritative  preaching  of  the 
gospel.  This  would  result  in  leading 
to  complete  obedience,  and  in  freeing 
the  church  from  unworthy  members 
and  false  teachers,  and  in  the  necessary 
exercise  of  discipline. 

3.  Explanatory  of  what  he  had  just 
said.  For  though  Ave  "walk  not 
according  to  the  flesh"  (^er.  2),  we  do 
indeed  Avalk  in  the  flesh,  we  pos- 
sess mortal  bodies,  fleshly  natures  witli 
their  infirmities,  yet,  we  do  not  war 
after,  according  to,  the  flesh,  ac- 
cording to  the  principles  of  worldly, 
unregenerate  men.  The  figure  of  a 
warfare  in  the  Christian  life  is  common 
with  Paul.  More  commonly  it  is  ap- 
plied to  the  conflict  between  the  old 
and  new  man  in  tlie  Christian  soul.  (See 

Rom.  7  :  14-25  ;    Gal.  5  :  16-18  :    1  Cor.  9  :  26 ;    Col.  3  : 

5-13.)  The  warfare  here  is  against  sin 
and  evil  around  us  in  the  world,    (i  Tim. 

1  :  18  ;  6  :  12;  2  Tim.  2  :  3,  4 ;  4:7.) 

4.  We  do  not  war  according  to  the 
flesh  (ver.  3).  For  the  weapons  of 
our  warfare  are  not  carnal,  of  tlie 
flesh,  fleshly,  they  are  not  such  as  the 
world  and  worldly  men  use,  hence  it  is 
implied  that  they  are  spiritual.  The 
word  weapons  is  the  heavy  armor,  not 
merely  the  weapons  in  actual  warfare, 
but  figuratively  the  means,  the  craft, 
the  devices,  and  the  hypocritical  policy 
which  the  world  uses  in  warfare.  But 
the  weapons,  or  heavy  armor  of  our 
warfare  are  mighty  through,  rather, 


Ch.  X.] 


II.  COKINTHIANS 


389 


5  ing  down  of  strong  holds;)  ^ casting 
down  imaginations,  and  every  high 
thing  that  exaltetli  itself  against  the 
knowledge  of  God,  and  bringing  into 
captivity  every  thought  to  the  obedi- 

6  ence  of  Christ ;  '  and  having  in  a  readi- 
ness to  revenge  all  disobedience,  when 
"your  obedience  is  fulfilled. 

7  ^  Do  ye  look  on  things  after  the  out- 
ward appearance  ?  y  If  any  man  trust 
to  himself  that  he  is  Christ's,  let  him 
of  himself  think  this  again,  that,  as  he 
is  Christ's,  even  so  are  *M'e  Christ's. 


down  of  strongholds ;  casting  down 
imaginations,  and  every  high  thing 
that  exalts  itself  against  the  knowledge 
of  God,  and  bringing  every  thought 
into  captivity  to  the  obedience  of 
Christ  ;  and  being  in  readiness  to 
avenge  everj^  disobedience,  when  your 
obedience  is  made  complete. 

Ye  look  on  the  things  that  are  after 
the  outward  appearance.  If  any  one 
trusts  to  himself  that  he  is  Christ's,  let 
h^m  consider  this  again  with  himself, 
that,  as  he  is  Christ's,  so  also  are  we. 


s  1  Cor.  1  :  19,  27-29.  <  13  :  2,  10  ;  1  Cor.  5  :  3-5. 

X 1  Sam.  16  :  7  ;  John  7  :  24  ;  Rom.  2  :  28,  29.  y  1  Cor.  14  :  37. 


m2  :  9;  7  :  15. 

aril  :  23;  1  John  4  :  6. 


before,  God,  that  is,  in  his  sight.  They 
are  not  such  as  are  counted  powerful 
among  men  (i  cor.i :  21-25),  but  are 
mighty  in  God's  estimation  and  accord- 
ing to  the  principles  of  his  warfare.  In 
the  Divine  view  they  are  powerful  to 
the  pulling  down,  more  exactly, 
the  casting  down,  of  strong  holds,  to 
the  demolition  of  the  spiritual  fortifica- 
tions of  false  doctrines  and  erroneous 
opinions  and  practices.  (For  a  descrip- 
tion of  this  armor  see  Eph.  6  :  10-17  ; 
IThess.  5:8.) 

5.  The  preceding  thought  expanded 
and  explained.  The  warfare  is  carried 
on  (1)  in  casting  down,  (2)  bringing 
into  captivity,  and  (3)  inflicting  punish- 
ment on  the  disobedient.  Casting 
down  imaginations,  the  i-easonings 
of  philosophers  which  are  inimical  to 
Christ,  and,  so  far  from  being  true,  are 
but  the  imaginations  of  men ;  and 
every  high  thing,  or  lofty  rampart, 
that  exalteth  itself,  or  is  erected, 
against  the  knowledge  of  God, 
as  it  is  revealed  in  the  gospel.  In  this 
conflict  Paul  brings  the  wisdom  of  God 
against  the  wisdom  of  this  world.  The 
worldly  wise  regard  the  knowledge  of 
God  as  foolishness.  But  the  true  char- 
acter of  their  reasonings,  as  vain  im- 
aginings and  conceited  opinions,  are 
brought  to  light  by  the  Spirit,  and 
demolished  by  the  truth  of  God  _( 1  Cor. 
2:4),  And  bringing  into  captivity 
every  thought,  every  evil  in  the 
mind,  evil  devices  and  purposes,  to 
the  obedience  of  Christ,  into  sub- 
jection to  him.  Tlie  figure  of  a  warfare 
is  still  continued.  The  thoughts  are 
the  captives  and  obedience  the  fortress 
where  they  are  brought  into  submission 
to  Christ. 

6.  And  having  in  a  readiness. 


rather,  and  being  in  readiness,  to  re- 
venge, or^u>?/sX,  all  disobedience, 
when  your  obedience  is  fulfilled, 

is  made  complete,  when  all  of  you  have 
obeyed  who  will  obey.  Paul  would 
give  ample  opportunity  for  the  gospel 
to  do  its  work.  He  entreated,  exhorted, 
and  rebuked,  in  order  that  he  might 
not  use  sharpness  when  he  came  (is  :  10). 
But  having  done  all  he  could  he  pro- 
posed not  to  spare  those  who  persisted 
in  their  opposition  (i3 : 2).  How  he  would 
do  this  is  left  to  the  Corinthians  to  infer, 
probably  by  the  exercise  of  his  apostolic 
authority  in  delivering  the  obstinate 
over  to  Satan,  and  enjoining  upon  the 
church  their  excommunication  (ver.  ii; 

1  Cor.  5  :  4,  5). 

7-18.  His  apostolic   ArxHORiTY 

A  REALITY,  TNLIKE  THE  FALSE  PRE- 
TENSES OF  HIS  OPPONENTS. 

7.  Do  ye  look  on  things  after 
the  outward  appearance  ?  or,  on 

that  which  lies  before  the  eyes?  But 
judging  in  this  manner,  I  can  appeal  to 
external  things  to  show  that  I  have  as 
close  a  connection  with  Christ  as  any 
others  have.  Some  translate  this  as  a 
direct  statement.  Ye  look  on  things,  etc. 
Others  translate  as  an  imperative. 
Look  at  that  which  is  plainly  before 
yonr  eyes,  and  see  the  genuineness  of 
my  mission.  This  does  not  suit  the 
connection  as  well  as  the  other  two 
renderings.  The  first,  however,  which 
makes  it  a  question  seems  to  me  prefer- 
able. If  any  man  trust  to  himself, 
having  confidence  in  himself,  that  he 
is  Christ's,  that  he  belongs  to  him, 
having  reference  perhaps  to  some 
Judaizing  teachers  in  the  Corinthian 
church,  who  claimed  a  special  near- 
ness or  connection  with  Christ  (i  Cor. 
1 :  12) ;  if  this  be  so,  let  him  with  him- 


390 


II.  CORINTHIANS 


[Ch.  X. 


8  For  though  I  should  boast  somewhat 
more  ^of  our  authority,  which  the 
Lord  hath  given  us  for  edification,  and 
not  for  your  destruction,  ^  i  should  not 

9  l>e  a.shanied.    That  I  may  not  seem  as 

10  if  I  would  terrify  you  by  letters  :  for 
his  letters,  say  they,  are  weighty  and 
powerful;  but  «/iJ.s' bodily  presence  is 
weak,  and  his  <isj)eech  contemptible. 

11  Let  ^such  an  one  think  this,  that,  such 
as  we  are  in  word  by  letters  when  we 


8  For  even  if  I  glorj'  somewhat  more 
abundantly  concerning  our  authority, 
which  the'  Lord  gave  us  for  building 
you  up,  and  not  for  casting  you  down, 

9  I  shall  not  be  put  to  shame ;  that  1 
may  not  seem  as  if  I  would  terrify  you 

10  through  my  letters.  For  his  letters, 
says  one.  are  weighty  and  strong ;  but 
his  bodily  presence  is  weak,  and  his 

11  speech  despicable.  Let  such  a  one 
consider  this,  that  such  as  we  are  in 


a  13  :  10.        6  7  :  14  ;  12  :  6. 


c  12  :  5,  7,  9  ;  1  Cor.  2:3;  Gal.  4  :  13. 
e  13  :  2,  3,  10. 


dll  :  6;  1  Cor.  1  :  17  ;  2  :  1,  4. 


self  think,  consider,  this  again, 
that,  as   he  is  Christ's,  even  so 

are  we,  in  no  sense  are  we  inferior  to 
him.  If  any  one  has  come  to  this  de- 
cision in  his  own  mind,  let  him  recon- 
sider it  with  himself.  He  could  belong 
to  Christ  in  no  sense  that  Paul  did  not. 
He  could  not  claim  superior  power  or 
authority  to  the  apostle.  The  best  text 
has  with  himself,  as  above,  and  omits 
Christ's  at  the  end  of  the  verse. 

8.  Paul  proceeds  through  the  rest  of 
the  Epistle  to  maintain  his  apostolic 
authority.  And  first  he  intimates  that 
his  authority  was  greater  than  he  had 
hitherto  asserted  among  them.  And 
this  claim  for  myself  is  true,  For 
though,  or  according  to  the  preferable 
text,  For  even  if  I  should  boast,  or 
glory,  somewhat  more  abundantly 
than  I  have  done,  of  our  authority, 
which  the  Lord  gave  for  edifica- 
tion, for  building  you  U]),  and  not 
for  your  destruction,  not  for  cast- 
ing you  down,  I  shall  not  be  put  to 
shame,  as  a  vain  boaster.  Facts  will  sus- 
tain and  results  will  justify  my  glorying. 
The  comparison  has  reference  not  to 
the  l)oasts  of  his  opponents,  but  to  the 
boast  made  in  ver.  3-().  Notice  that 
his  apostolic  authority  was  given  for  the 
building  up  of  Christians  and  churches, 
not  for  their  destruction.  (Comp.  2:2,  3; 
7 :  8-11.)  Us  is  omitted  by  the  best  man- 
uscripts, l)ut  is  found  in  many  others. 

9.  Even  in  greater  glorying  I  shall 
not  be  put  to  shame,  That  I  may 
not  seem,  or  appear,  as  if  I  would 
terrify  you  by  my  letters.  The 
Lord  who  gave  me  authority  will  save 
me  from  l)eing  made  ashamed,  and 
from  seeming  to  be  a  man  of  terrific 
words  in  letters  without  corrcsi)onding 
power  when  present.  It  would  be 
shown  that  he  was  not  a  braggart,  and 
that  he  wrote  not  to  terrify  and  destroy, 


but  rather  as  he  had  just  said,  to  build 
up,  Alford  and  some  others  would 
supply  something,  thus:  "I  say  this, 
because  I  wish  not  to  seem  as  if  I  would 
terrify  you  with  my  letters."  But  the 
former  construction  seems  more  faith- 
ful to  the  original,  and  is  favored  by 
Meyer  and  others. 

10,  Paul  had  good  reason  for  making 
the  reference  he  did  to  his  letters.  For 
his  letters,  say  they,  rather,  says 
one,  the  language  of  an  opposer,  are 
weighty  and  pow  erful,  strong,  able, 
impressive,  forcible,  and  commanding 
respect,  but  his  bodily  presence  is 
weak,  w^anting  in  power  and  energy, 
manliness,  and  dignity,  and  his 
speech  contemptible,  is  of  no  ac- 
count, such  as  to  i)e  despised.  It  must 
be  borne  in  mind  that  this  is  the  exag- 
gerated language  of  his  opponents.  The 
traditions  that  he  Avas  short  in  stature, 
and  that  his  body  was  disfigured  by 
some  lameness  or  distortion  are  of  no 
value.  The  comparison  of  Barnabas  to 
Jupiter,  and  Paul  to  Mercurj',  by  the 
people  of  Lystra  (Acts  u  -.  12)  implies  that 
he  was  at  least  of  fair  l)odily  presence, 
though  the  less  commanding  of  the  two. 
The  efficiency  of  his  work,  his  unceas- 
ing labors  for  many  years,  his  long 
journeys  and  great  exposures,  are 
proofs  that  he  was  not  a  man  of  feeble 
constitution.  Doubtless  there  was  some 
ground  for  such  objections  to  him  by 
his  enemies,  such  as  weakness  of  voice, 
or  infirmity  induced  by  exposures  and 

overwork.       (Comp.  12  :  7  :    1  Cor.  2:3:    Gal.  4  : 

13.  u.)  That  he  rose  at  times  to  heights 
of  eloquence  is  evident  from  Acts  17  : 
22,  ff.  ;  2t)  :  24. 

11.  Let  such  an  one,  who  speaks 
in  this  way,  think  this,  consider,  cal- 
culate on  this,  that,  such  as  we  are 
in  word  by  letters  when  we  are 
absent,  such  will  we  be  also  in 


Ch.  X.] 


II.  COEINTHIANS 


391 


are  absent,  such  ivill  we  be  also  in  deed 
when  we  are  present. 

12  f  For  we  dare  not  make  ourselves  of 
the  number,  or  compare  ourselves  with 
some  that  commend  themselves ;  but 
they  measiu-ing  themselves  by  them- 
selves, and  comparing  themselves 
among    themselves,    s  are    not    wise. 

13  ^  But  Ave  will  not  boast  of  things  with- 
out our  measure,  ^but  according  to  the 
measure  of  the  rule  which  God  hath 
distributed  to  as,  a  measure  to  reach 

14  k  even  unto  you.  For  we  stretch  not 
ourselves  beyond  our  measure,  as 
though  we  reached  not  unto  you  :  i  for 
we  are  come  as  far  as  to  you  also  in 

15  preaching   the   gospel   of   Christ :    not 


word  through  letters  when  absent, 
such  will  we  be  also  in  deed  when 
present. 

12  For  we  have  not  the  boldness  to  pair 
or  compare  ourselves  with  some  of 
those  who  commend  themselves ;  but 
they,  measuring  themselves  among 
themselves,  and  comparing  themselves 
with  themselves,  are  without  under- 

13  standing.  But  we  will  not  glory  be- 
yond our  measure,  but  according  to  the 
measure  of  the  limit  which  God  divided 
to  us  as  a  measure,  to  reach  even  to 

14  you.  For  we  do  not  stretch  ourselves 
beyond  our  measure,  as  if  we  reached 
not  to  you  ;  for  as  far  as  to  you  also  did 

15  we  come,  in  the  gospel  of  "Christ;  not 


/5  :  12;  Prov.  25  :  27. 
ft  1  :  14. 


g  Prov.  26  :  12.        A  Ver.  15  ;  Prov.  25  :  14.        t  Matt.  25  :  15  ;  Rom.  12  :  6. 
I  Acts  18  :  1,  4 ;  1  Cor.  3  :  5,  10 ;  4  :  15 ;  9  :  1. 


deed  when  we  are  present.    We 

do  not,  and  we  will  not,  play  such  a 
double  part  as  this.  We  will  not  act 
the  coward  when  present.  This  verse 
is  proof  that  the  language  of  his  en- 
emies was  exaggerated,  that  he  was  not 
so  weak  and  despicable  as  they  repre- 
sented. 

12.  The  apostle  confirms  what  he 
had  just  said  and  rebukes  his  adver- 
saries for  their  standard  of  judgment. 
For  we  dare  not,  tve  are  not  bold,  or 
we  do  not  venture,  to  make  ourselves 
of  the  number,  or  compare  our- 
selves Avith  some,  etc.  Paul  im- 
plies that  there  is  a  certain  boldness  or 
venturesomeness  in  self-praise,  which 
he  has  not  the  hardihood  to  undertake. 
There  is  a  play  upon  words  here,  com- 
mon with  Paul  (i :  13;  3  :  2) :  we  venture 
not  to  judge  ourselves  among,  or  to  judge 
ourselves  with,  some  of  those,  that 
commend  themselves.  AVe  do  not 
belong  to  that  class  of  persons ;  we  do 
not  compare  ourselves  with  ApoUos  or 
Cephas,  nor  commend  ourselves  as  do 
our  adversaries  (3 :  i ;  i  cor.  i :  12).  But 
they,  measuring  themselves  by, 
rather,  among,  themselves,  among 
persons  of  their  own  class  and  by  their 
own  standard,  and  comparing,  or 
judging,  themselves  among,  with, 
themselves,  making  their  own  esti- 
mate of  excellence  a  sifandard,  are  not 
wise,  are  without  understanding, 
guilty  of  folly.  Self-measurement  Avas 
a  false,  foolish,  and  delusive  standard. 
Calvin  applies  this  Avhole  passage  to 
the  monks  in  his  day,  Avho  Avhile  igno- 
rant Avere  held  to  be  learned,  and  veri- 
fied the  old    proverb,    "Ignorance    is 


bold,"   because  they  measured   them- 
selves by  themselves. 

13.  But  we,  in  contrast  to  these 
self-commenders,  will  not  glory 
without  our  measure,  beyond  our 
limit,  immeasurably,  but  according 
to  the  measure,  or^Ae  limit,  of  the 
rule,  better,  of  the  sphere,  of  actiAaty 
and  labor,  which  God  hath  dis- 
tributed, apportioned  to  us,  as  a 
measure,  or  limit,  to  reach  even 
unto  you.  There  is  no  limit  to  the 
commendation  of  those  Avho  measure 
themselves  by  themselves.  They  may 
go  on  immeasurably  as  far  as  self-con- 
ceit and  vainglory  Avill  take  them. 
Paul's  standard  Avas  the  one  God  gave 
him,  and  that  Avas  within  the  limit  of  the 
sphere  of  his  OAvn  labors.  God  had  giA'en 
him  his  work  as  an  apostle  to  the  Gen- 
tiles, and  his  fields  of  labor ;  so  that  the 
boundary  line  of  his  sphere  reaches  unto 
the  Corinthians,  who  Avere  converted 
under  his  ministry  and  OAved  the  exist- 
ence of  their  church  to  his  labors  (3 : 2, 3 ; 

1  Cor.  3  :  6.  10:  9  :  2). 

14.  Explanatory.  For  we  stretch 
not  ourselves  beyond  our  meas- 
ure, beyond  the  prescribed  limit,  over- 
much, as  though,  better,  as  if,  we 
reached  not  unto  you ;  for  we 
are  come,  rather,  toe  came,  as  far 
as  to  you  also  in  preaching  the 
gospel  of  Christ.  The  line  and 
measure  of  his  labors,  giA'en  him  by 
God,  extended  to  them,  and  there  Avas 
no  need  of  any  effort  on  his  part  in 
claiming  them  within  his  sphere  of 
gospel  activity.  It  is  also  implied  that 
he  was  the  first  to  preach  the  gospel  to 
them.    He  had  traveled  from  place  to 


392 


II.  CORINTHIANS 


[Ch.  X. 


toasting  of  things  without  our  measure, 
that  is,  ™of  other  men's  labours;  but 
having  hope,  when  your  faith  is  in- 
crea.'^ecl,  that  we  shall  be  enlarged  by 
you  according  to  our  rule  abundantlj', 

16  to  preach  the  gospel  in  the  regions  be- 
yond you,  and  not  to  boast  in  another 
man's  line  of  things  made  ready  to  our 

17  hand.    ■>  But  he  that  glorieth,  let  him 

18  glory  in  the  Lord.  For  <>  not  he  that 
commendeth  himself  is  approved,  but 
pwhom  the  Lord  commendeth. 


glorj-ing  beyond  our  measure  in  other 
men's  labors;  but  having  hope  that  as 
your  faith  increases,  we  shall  be  en- 
larged  among   you   according   to  our 

16  limit  to  further  abundance,  so  as  to 
preach  the  gospel  in  the  regions  beyond 
you,  not  to  glory  within  the  limits  as- 
signed to  another  of  things  made  ready 

17  to  our  hand.    But  he  that  glories,  let 

18  him  glory  in  the  Lord.  For  not  he  that 
commends  him.'^elf  is  approved,  but  he 
whom  the  Lord  commends. 


m  Rom.  15  :  20. 


H  Jer.  9  :  23,  24 ;  1  Cor.  1  :  31 ;  Gal.  6  :  14. 
p  Rom.  2  :  29 ;  1  Cor.  4  :  5. 


o  Prov.  21:2;  27  :  2  ;  Luke  16  :  15. 


place,  gathering  converts,  until  he  had 
reached  Corinth,  at  that  time  the  far- 
thest point  he  had  gone  westward. 

15.  The  apostle  repeats  a  thought  at 
the  beginning  of  ver.  13,  but  here  di- 
rected against  false  teachers.  Not 
boasting,  etc.,  Kot  glorying  withoid 
measure  in  other  men's  labours, 
as  do  some  disturbers  among  you.  Such 
haying  come  to  Corinth  gloried  in  the 
fruits  of  Paul's  labors  as  if  they  were 
their  own.  But  Paul  made  it  his  aim 
to  preach  the  gospel  where  Christ  was 
not  named,  so  as  not  to  build  on  an- 
other's foundation  ( Rom.  15  :  20) .  His 
preaching  at  Rome  after  this,  and  his 
writing  to  the  Christians  there,  were 
but  a  partial  exception ;  for  he  pro- 
posed only  to  take  Rome  on  his  way  to 
Spain  (Rom.  15 :  24).  Bcsidcs,  the  church 
at  Rome  does  not  appear  to  have  been 
founded  by  any  particular  one,  but  to 
have  been  gathered  from  persons  who 
came  thither  from  all  parts  of  the  em- 
pire, among  whom  were  some  of  Paul's 
own  converts.  As  a  prisoner  at  Rome 
he  was  shut  off  as  it  were  to  preaching 
the  gospel  in  that  city.  But,  while 
persisting  in  observing  the  rule  laid 
down  in  ver.  13,  having  hope,  when 
your  faith  increases  (with  their  in- 
creased faith  there  would  be  increased 
growth,  less  need  of  apostolic  watch- 
care,  and  increased  usefulness  both  to 
them  and  to  him),  that  we  shall  be 
enlarged  by,  rather,  among,  you, 
made  more  and  more  efficient  in  apos- 
tolic labors,  according  to  our  rule 
abundantly,  according  to  our  pre- 
scribed sp  ft  ere  of  act']  vhy  (^cr.  n)^  super- 
al)ounding  and  extending  our  field  of 
labors.  He  identifies  himself  with  liis 
work.  He  is  enlarged  as  his  work  is 
enlarged,  and  that  enlargement  at  Cor- 
inth depended  on  their  faith. 


I      16.  The  result  of  this  enlargement 

would  be.  To  preach  the  gospel  in 

the  regions  beyond  you,  such  as 

Italy  and  Spain    (Rom.  15 :  19, 24, 2s);  and 

also,   not  to  boast    in   another 

man's  line,  or  not  to  glory  iinthin  an- 

:  other's  sphere,  of  things  made  ready 

i  to  our  hand.    Notice  how  frequently 

the  apostle  alludes  to,  and  emphasizes, 

the  practice  of  some  who  glory  in  the 

results,  upon  fields  and  to  labors,  not 

j  their  own. 

I      17.  In  contrast  to  the  self-glorying 
i  of  his  opponents  Paul  gives  the  true 
:  and  Divine  rule.     But  he  that  glo- 
rieth, let  him  glory  in  the  Lord, 
I  who  is  the  source  of  all  success  (1  Cor. 
[3:6.7).    This  is  a  free  quotation  from 
Jer.  9  :  24,  and  it  also  occurs  in  1  Cor. 
I  1  :  31.     As  an  example  of  Paul's  glory- 
i  ing  in  the  Lord,  see  1  Cor.  15  :  10 ;   2 
'  Cor.  12  :  9,  10.    He  found  it  necessary 
[  at  times  to  assert  his  apostolic  charac- 
ter   and  claims,   and    to    refer  to  his 
works,  but  while  he  did  this  he  ascribed 
all  the  glory  to  God. 

18.  Paul's  comment  on  the  preceding 
verse.  A  reason  and  an  application. 
For  not  he  that  commendeth 
himself  is  approved,  stands  the  test 
of  trial,  and  stands  approved  as  a  faith- 
ful servant  (2  Tim.  2:15),  but  Avhom 
the  Lord  commendeth,  by  the 
deeds  done  through  him  (3:2,3).  Tlie 
Lord's  commendation  whether  by  word 
or  deed  is  according  to  truth  and  right- 
eousness. "This  will  surely  be  the  final 
verdiat  in  regard  to  us  all,  whatever 
men  may  .say  of  us  now"  (BoiSE). 

Practical  Remarks. 
1.  No  Christian  character  is   properly 
balanced  without  a  Christlike  meekness 
and  gentleness  (ver.  1;  Matt.  11  :  29;  1 
Tim.  2  :  15). 


Ch.  XI.] 


II.  CORINTHIANS 


393 


Paul's  defence  against  the  charges  of 
false  teachers. 

11     WOULD  to  God  ye  could  bear  with 


11    Would  that  ye  could  bear  Avith  me  in 


2.  Formative  church  discipline  is  more 
important  than  corrective.  Proper  train- 
ing will  in  most  cases  render  corrective 
discipline  needless  (ver.  2 ;  2  Tim.  1 :  5,  7 ; 
Titus  2  :  11,  12). 

3.  Yet  we  must  not  shrink  from  disci- 
plining offenses  when  necessary  (ver.  2,  6 ; 
ICor.  5:3-7;  1  Tim.  1  :  20). 

4.  The  fact  that  Christians  are  in  the 
Avorld  necessitates  a  warfare  (ver.  3-5: 
John  17  :  16). 

5.  The  Christian  is  to  use  the  spiritual 
weapons  of  truth.  He  must  not  call  to 
his  aid  the  sword,  or  worldly  devices  and 
intrigues,  for  the  extension  of  the  Re- 
deemer's kingdom  (ver.  4,  5 ;  1  Tim.  1  : 
18,  19). 

6.  Christ  is  our  Captain  in  the  Christian 
warfare,  and  victory  over  error  and  all 
spiritual  evils  is  certain  (ver.  5 ;  Heb.  2  : 
10;  ICor.  15  :  24). 

7.  Our  encouragement  in  this  warfare  is 
in  God.  Our  weapons  are  mighty  through 
him  (ver.  5,  6 ;  1  Cor.  1  :  27-29 ;  Judg.  7  : 
18,  20). 

8.  Not  the  outward  appearance,  but  the 
heart  and  inward  graces  and  gifts  of  the 
Spirit,  determine  the  character  of  Chris- 
tians and  of  ministers  (ver.  7  ;  John  7  :  24 ; 

1  Sam.  16  :  7). 

9.  The  authority  and  Avork  of  the  gospel 
ministry  is  not  for  disciplining  offenses, 
but  in  preaching  and  teaching  and  build- 
ing up  the  cause  of  Christ  (ver.  8,  14,  16 ; 
John  21  :  15,  17). 

10.  It  is  unbecoming  the  Christian  and 
especially  the  gospel  preacher  to  try  to 
pass  for  Avhat  he  is  not  (ver.  9 ;  Matt.  23  : 
3,  25,  26). 

11.  The  letters  of  Paul  are  remarkable 
in  doctrine,  argument,  force,  pathos,  in- 
dividuality, and  instruction  (ver.  9,  10; 

2  Peter  3  :  15,  16 ;  2  Tim.  3  :  16). 

12.  Paul  AA^as  remarkable  for  his  humil- 
ity and  honesty  (A^er.  9-11 ;  1  Cor.  15  :  6-10). 

13.  They  Avho  assume  that  the  standard 
of  moral  excellence  is  in  themselves,  in- 
stead of  in  God  and  his  truth,  are  striking 
examples  of  pride  and  folly  (ver.  12, 17 ; 
Prov.  30  :  12,  13  ;  26  :  12  ;  Rev.  2:2). 

14.  God  assigns  to  each  one  of  his  chil- 


dren his  mission  and  sphere  of  labor  (ver. 
13-16 ;  Matt.  25  :  14,  15). 

15.  It  should  be  our  aim  to  enlarge  our 
usefulness  as  far  as*  possible  for  Christ 
and  his  cause  (\'er.  14-16 ;  Acts  26  :  20-22 ; 
Rom.  1  :  13,  15;  15  :  19,  20). 

16.  There  is  a  dependence  and  an  inter- 
dependence among  Christians  in  their 
spiritual  groAvth  and  usefulness  (\'er.  15 ; 
Rom.  14  :  7). 

17.  A  missionarj'^  spirit  and  a  Avilling- 
ness  to  preach  Christ  to  those  AA^ho  ncA'er 
heard  of  him,  and  to  spend  a  life  in  lator 
and  sufferings  in  extending  the  gospel, 
are  apostolic,  and  make  ministers  in  our 
day,  in  a  high  and  noble  sense,  successors 
of  the  apostles  (ver.  14-16 ;  Matt.  28  :  20). 

18.  God  is  the  absolute  good,  the  source 
and  standard  of  moral  excellence  (ver  17, 
18  ;  Mark  10  :  18 ;  Rev.  15  :  4). 

19.  Self-estimates  are  deceptive.  The 
Divine  estimate  and  approval  will  stand 
the  test  of  time  and  eternity  (ver.  18 ; 
Rom.  2:29:  Gal.  1  :  10). 

CHAPTER  XI. 

Paul  defends  himself  against  his  ac- 
cusers, who  appear  to  have  been  Juda- 
izing,  false  teachers  (ver.  22).  He  be- 
gins the  chapter  by  apologizing  for  his 
boasting  which  he  indulged  in  because 
of  his  interest  in  his  converts  (ver.  i-e), 
his  disinterested  love  (ver.  7-11),  and  his 
desire  to  guard  them  against  dishonest 
men  (ver.  12-15).  He  proceeds  to  show 
that  he  is  equal  to  his  opponents  as  to 
race  (ver.  16-22),  and  superior  to  them  in 
labors,   sufferings,  and  deliverances 

(ver.  23-33). 

1-15.  The  apostle  apologizes 
for  his  boasting. 

1.  Translate  according  to  the  best 
text :  Would  that  ye  would  bear  from 
me  a  little  folly,  in  boasting.  Paul's 
sensitive  nature  recoils  from  speaking 
in  praise  of  himself,  but  his  opposers 
compelled  him  in  self-defense.     (A'er.  le- 

18  ;  12  :  11 ;  1  Cor.  3:1.)      In  the  light  of  10  : 

17, 18,  it  seemed  foolish ;  and  he  speaks 
as  if  in  doubt  as  to  Avhether  they  Avould 
bear  with  him.  And  so  to  his  wish  he 
adds  a  request,  and  indeed,  or  nay, 
indeed,  I  beseech  you,  bear  with  me, 


394 


II.  CORINTHIANS 


[Ch.  XI. 


me  a  little  in  imy  folly:   and  indeed 

2  bear  with  me.  For  I  am  ^  jealous  over 
you  with  godly  jealousy  :  for  « I  have 
esixjused  you  to  one  husband,  'that  I 
may  present  yoti  "as  a  chaste  virgin  to 

3  Christ.  But  I  fear,  lest  by  any  means, 
as  I  the  serpent  beguiled  Eve  through 
his  subtilty,  so  yovu-  minds  j  should  be 
corrupted  from'  the  simplicity  that  is 

4  in  Christ.  For  if  he  that  cometh 
preacheth  » another  Jesus,  whom  we 
have  not  preached,  or  //  ye  receive 
»  another  spirit,  which  ye  have  not  re- 
ceived, or  1^  another  gospel,  which  we 
have  not  accepted,  ye  might  well  bear 


a  little  folly!    Nay,  indeed  ye  do  bear 

2  with  me.  For  I  am  jealous  over  vou 
with  a  godly  jealousy  ;  for  I  betrothed 
you  to  one  hasband,'that  I  may  present 

3  a  pure  virgin  to  Christ.  But  I  fear, 
lest  by  any  means,  as  the  serpent  de- 
ceived Eve  in  his  craftiness,  so  your 
minds  should  be  corrupted  from  your 
singleness  and  purity  toward  Christ. 

4  For  if  indeed  he  that  comes  preaches 
another  Jesus,  whom  we  did  not  preach, 
or  if  ye  receive  a  different  spirit,  which 
ye  did  not  receive,  or  a  different  gospel, 
which  ye  did  not  receive,  ye  might 


q  Ver.  16,  17,  19,  21 ;  5  :  13  ;  12  :  11.         r  Phil.  1:8.        s  Hosea  2  :  19,  20.         t  Eph.  5  :  27  ;  Col.  1  :  28. 

u  Lev.  21  •  13.        X  Gen.  3  :  4,  13  ;  John  8  :  44.        y  Col.  2  :  4,  8,  18 ;  1  Tim.  4  :  1 ;  2  Peter  3  :  17. 

z  Acts  4:  12.  a  1  Oor.  12  :  4-11.  6  Gal.  1  :  7,  8. 


for  I  am  jealous,  etc.  ( next  ver. ) .  Most 
later  interpreters,  however,  take  the 
verb  in  the  indicative  instead  of  the 
imperative,  thus:  But,  indeed,  you  do 
hear  ivith  me;  some  perhaps  at  Corinth 
had  said,  "His  foolishness  is  unbear- 
able," and  yet  the  church  bore  with  him. 
The  first  construction,  however,  seems 
to  me  to  suit  the  connection  better. 

2.  For  I  am  jealous  over  you 
with  a  godly  jealousy,  a  pure,  god- 
like jealousy,  earnestly  desirous  that 
you  should  not  be  led  astray,  and  solic- 
itous for  your  final  salvation.  For  I 
espoused  you,  /  betrothed  you 
(referring  to  the  engagement  rather 
than  to  the  actual  marriage),  to  one 
husband,  to  whom  alone  you  are  to 
remain  faithful,  that  I  may  present 
you   a   chaste,   a  pure,  virgin   to 

Christ  (comp.  Eph.  5  :  2.5;  Kev.  19  :  7-9).  Paul 

had  been  the  means  of  their  conversion. 
Like  John  the  Baptist  he  represents 
himself  as  the  friend  of  the  bridegroom 
(John  3  :  29),  who  oftcu  took  an  important 
part  in  negotiating  and  arranging  the 
marriage.  As  such  he  had  secured,  as 
it  were,  the  Corinthian  cliurch  as  the 
bride  of  Christ.  Hence  he  felt  a  deep 
concern  and  a  weighty  responsibility 
in  their  behalf,  that  they  should  not  be 

unfaithful.     (Comp.  Isa.  .')4  :  5:  Jor.  3  :  14:  Hosea 

2:19,20.)  His  own  honor,  their  honor 
and  highest  interest,  and  Christ's  glory, 
were  all  involved. 

3.  As  Satan  led  Eve  astray,  so  the 
apostle  fears  that  the  Corinthians  will 
be  led  astray  by  Satan's  emissaries,  the 
false  teachers.  But  I  fear,  lest  by 
any  means,  as  the  serpent,  repre- 
senting Satan  ( Kev.  12:9),  beguiled 
FjXO,  deceived  her,  through  his  sub- 


tilty, craftiness,  so  your  minds,  or 
thoughts,  should  be  corrupted,  and 
turned  away,  from  the  simplicity, 

and,  according  to  the  preferable  text, 
purity  toward  Christ.  Simplicity 
means  that  which  is  unmixed,  unadul- 
terated ;  purity  is  chaste  faithfulness  to 
him.  The  whole  phrase  therefore  means 
single-minded  loyalty  to  Christ.  The 
Corinthian  church  is  mentioned  in 
ver.  2  as  the  bride,  and  to  preserve  the 
figure  Eve  is  mentioned  here,  instead 
of  Adam,  as  in  Rom.  5  :  12 ;  1  Cor.  15  : 
22.  Paul  sees  tlie  danger  of  the  Corin- 
thians being  led  away  from  Christ  by 
the  manifold  and  strange  teachings  of 
Judaizing  or  other  erroneous  teachers 

(Heb.  13  :  8,9). 

4.  The  apostle  gives  a  reason  for  this 
fear,  in  that  they  were  willing  to  en- 
dure the  false  preaching  of  his  oppo- 
nents. The  passage  is  a  difiicult  one, 
and  may  be  translated  and  expressed 
thus:  For  if  indeed  he  that  comes,  rep- 
resenting the  fiilse  teachers  in  general, 
or  perhaps  the  prime  mover,  proclaims 
another  Jesus,  another  deliverer.  Sav- 
iour, whom  we  did  not  preach,  or  if  ye 
receive  a  different  spii'^it,  which  ye  did 
not  receive  at  first,  or  a  different  gospel 
which  ye  did  not  receire  and  accept  at 
the  first,  if  he  indeed  preaches  another 
gospel  altogether,  a  new  and  a  bettor 
one,  if  it  were  possible  to  do  this,  you 
might  well  endun'  if.  But  this  is  not 
so;  for  he  professes  to  proclaim  the 
same  Jesus  the  same  Spirit,  and  the 
same  gospel,  only  he  opposes  and  de- 
preciates the  authority  of  him  from 
whom  you  first  received  it.  Therefore 
you  should  not  willingly  listen  to  liim, 
for  I  do  not  fall  behind  "the  most  em- 


Ch.  XI.] 


II.  CORINTHIANS 


395 


5  with  him.  For  I  suppose  <=  I  was  not  a 
whit  behind  tlie  very  chiefest  apostles. 

6  But  though  ^  I  be  rude  in  speech,  yet 
not « in  knowledge  ;  but  ^  we  have  been 
thoroughly  made  manifest  among  you 
in  all  things. 

7  Have  I  committed  an  offence  ein 
abasing  myself  that  ye  might  be  ex- 
alted, because  I  have  preached  to  you 


5  well  bear  with  it.  For  I  reckon  that  I 
am  in  no  respect   behind  those  pre- 

6  eminent  apostles.  And  though  I  be 
rude  in  speech,  yet  I  am  not  in  knowl- 
edge ;  but  in  everything  we  have  mani- 
fested it  among  all,  in  respect  to  you. 

7  Or  did  I  commit  a  sin  in  humbling 
myself  that  ye  might  be  exalted,  be- 
cause I  preach  to  you  the  gospel  of 


c  12  :  11,  12  ;  1  Cor.  15  :  10.  d  See  refs.  10  :  10.  e  Eph.  3  :  4. 

</ 10  :  1  ;  12  :  13 ;  Acts  18  :  J-3 ;  1  Cor.  9  :  3-18. 


/4  :  2;  5  :  11 ;  12  :  12. 


inent  apostles"  (ver. 5),  and  much  less 
the  "false  apostles"  (ver.  13),  except  in 
rhetorical  display  ( ver.  6 ;  1  Cor.  2:1-4) ; 
and  surely  not  in  gospel  knowledge 
and  frank,  open  conduct  (^er.  6),  nor  in 
toil  and  suifering  (ver.  22,  ff.). 

Paul  is  very  generally  regarded  by 
expositors  as  speaking  here  ironically, 
thus:  nobly  would  ye  bear  with  him! 
with  reference  to  the  ready  reception 
given  the  false  teachers.  But  it  is  not 
necessary  to  suppose  irony  since  it  can 
be  very  naturally  explained  without  it. 
In  the  strong,  impassioned  language  of 
Paul  the  temptation  is  very  great  to  in- 
troduce the  element  of  irony,  where  it 
is  possible,  to  explain  difficulties.  It 
seems  to  me  that  this  has  sometimes 
been  carried  too  far. 

5.  The  sum  of  Paul's  boasting  stated. 
For,  confirmatory  of  the  thought  im- 
plied in  the  preceding  verse.  You 
should  not  readily  listen  to  these  false 
teachers,  for  I  suppose,  rather,  I 
consider,  judge  (a  deliberate  opinion), 
I  was  not  a  whit  behind  the  very 
chiefest  apostles,  better,  that  I  am 
in  nothing  inferior  to  the  most  eminent 
apostles  (Thayer's Lex. ).  Ancient  inter- 
preters refer  this  to  Peter  and  John  or 
to  the  rest  of  the  Twelve.  This  is  in 
harmony  with  Gal.  2  :  6-14.  It  may 
however  be  regarded  not  as  a  personal 
reference,  but  a  general  statement.  No 
apostles  anywhere  could  claim  superi- 
ority to  him.  Later  interpreters,  how- 
ever, more  generally  refer  the  words 
here  to  the  false  teachers,  the  opposers 
of  Paul,  and  translate  here  and  in  12  : 
11,  those  pre-eminent,  or,  overmuch  apos- 
tles, implying  censure  and  a  tinge  of 
irony.  But  the  first  interpretation  really 
includes  all.  If  he  was  not  inferior  to 
the  most  eminent  apostles,  then  he  was 
superior  to  any  less  eminent  and  to  all 
who  might  aspire  to  and  claim  apos- 
tolic authority  and  power. 

6.  He    explains   more    particularly 


what  he  had  just  asserted,  conceding 
one  point,  and  this  largely  for  sake  of 
argument.  But  though  I  be  rude 
in  speech,  as  my  opponents  affirm,  un- 
skilled in  eloquence,  laying  no  claim  to 
that  rhetorical  finish  which  is  learned 
in  schools.  Rude  does  not  mean  that  a 
person  has  not  natural  eloquence,  for 
Paul  was  an  impressive  and  powerful 
speaker  (Acts  19  :  s ;  24  :  10,  etc. ),  but  that  he 
did  not  use  the  methods  of  professional 
orators.  Though  indeed  unskilled,  un- 
professional in  speech,  yet  I  am  not 
in  knowledge,  of  the  gospel  and 
Divine  things  (Eph.  3:4);  and  I  could 
dwell  upon  this,  but  we  have  been 
thoroughly  made  manifest, 
rather,  according  to  the  preferable  text, 
but  in  everything  u'e  have  manifested  it, 
the  fact  that  we  are  not  deficient  and 
unskilled  in  our  knowledge  of  Christ 
and  the  gospel;  we  have  manifested 
this  among  all  men  in  relation  to  you. 
Our  teaching  among  you  is  generally 
known,  and  the  benefit  you  have  re- 
ceived from  us  (1  Cor.  1 :5,  6),  "They 
are  his  '  Epistles  known  and  read  of  all 
men ' ;  and  by  their  knowledge  of  the 
truth,  he  shows  among  all  men  his 
knowledge  as  a  teacher"  (Gould;  3:2). 
He  needs  to  say  no  more  regarding  his 
apostolic  knowledge  of  Divine  revela- 
tions and  spiritual  truths.  It  was  evi- 
dent to  all, 

7.  Have  I  committed  an  of- 
fence, rather.  Or,  turning  to  another 
objection  of  his  opponents,  did  I  com- 
mit a  sin,  inconsistent  with  my  apos- 
tolic claims,  in  abasing  myself,  in 
working  for  a  living  instead  of  enjoy- 
ing my  privilege  as  an  apostle  in  re- 
ceiving support  from  you  ( i  Cor.  9  :  4-15 ; 
Acts  18 : 3) ,  that  ye  might  be  exalted, 
from  the  degradation  of  heathenism  to 
the  high  moral  position  of  Christian 
salvation,  because  I  preached  to 
you  the  gospel  of  God  freely, 
gratuitously f  without  cost?    A  pointed 


396 


II.  CORINTHIANS 


[Ch.  XI. 


8  the  gospel  of  God  freely?  I  robbed 
other  churches,  taking  wages  0/  them, 

9  to  do  you  service:  and  when  I  was 
present  with  you,  and  wanted,  ^  I  was 
chargeable  to  no  man  (for  that  which 
was  lacking  to  me  '  the  brethren  which 
came  from  Macedonia  supplied)  ;  and 
in  all  things  I  have  kept  myself  ^  from 
being  burdensome  unto  you,  and  so 

10  will  I  keep  myself.  'As  the  truth  of 
Christ  is  in  me,  ™  no  man  shall  stop  me 
of    this    boasting   in   the    regions   of 

11  Achaia.    ^Vhe^etore?    ° because  I  love 
12voun()t?    God  knoweth.    But  "what  I 

do,  that  I  will  do,  p  that  I  may  cut  off 


8  God  without  cost  ?  I  robbed  other 
churches,  taking  wages  of  them,  that 

9  I  might  minister  to  you.  And  when  I 
was  present  with  you,  and  lacked,  I 
was  a  charge  to  no  one ;  for  what  was 
lacking  to  me  the  brethren  when  they 
came  from  Macedonia  supplied ;  and 
in  every  thing  I  kept  myself  from  be- 
ing burdensome  to  you,  and  so  will 

10  keep  myself.  As  the  truth  of  Christ 
is  in  me,  this  glorj-ing  shall  not  be 
stopped  against  me  in  the  regions  of 

11  Achaia.     Why?    Because  I  love  you 

12  not?  God  knows.  But  what  I  do, 
and  will  do,  is  that  I  may  cut  off  the 


h  I  Thess.  2  :  9 ;  2  Thess.  3  :  8,  9.  i  Phil.  4  :  10,  14-16. 

m  1  Cor.  9  :  15.  n  6  :  11,  12  ;  7  :  3  ;  12  :  15. 


kl2  :  14,  16. 
o  Ver.  9. 


?Rom.  1  :  9;  9  :  1. 
p  1  Cor.  9  :  12. 


question,  the  natural  answer  of  which 
would  be:  By  no  means;  you  committed 
no  sin,  but  rather  showed  your  disin- 
terested love  (vt-T.  n).  But  it  would  seem 
that  his  enemies  had  reproached  him 
for  this  exhibition  of  unselfishness,  and 
used  it  as  an  argument  against  his  apos- 
tolic authority.  They  themselves  had 
exacted  pay  for  their  services  (ver.  20), 
and  so  far  from  entering  into  and  ap- 
preciating Paul's  feelings,  they  charged 
it  to  a  consciousness  that  he  was  not  an 
apostle. 

8.  I  robbed,  despoiled,  as  it  were, 
other  churches,  taking  wages, 
Avliich  some  might  think  unfairly  taken 
(Phil.  4 :  15-18),  to  do  you  scrvice,  that 
I  might  minister  to  yon.  A  strong  state- 
ment of  fact.  lie  received  from  other 
churolies  what  tliey  were  not  really 
called  upon  to  supply ;  and  what  the 
Corinthians  were  l)ound  to  furnish  as 
much  aa  any  others.  Why  he  did  this 
is  told  in  ver.  12.  The  word  translated 
wages  is  not  the  usual  word  for  pay  for 
services,  but  one  used  of  the  aUowance 
or  rations  given  to  soldiers  (LukeSiU; 
1  Cor. 9:7),  and  here  equivalent  to  sup- 
port, the  means  of  subsistence.  All  he 
got  was  a  bare  support,  and  what  he 
needed  above  his  earnings  (iCor.  9:6) 
was  received  from  others  (next  ver.). 

9.  And  when  I  Avas  present 
with  yon,  and  wanted,  liaving 
fallen  beliind  in  my  resources,  I  was 
chargeable,  /  was  a  burden,  to  no 
man  :  for,  to  explain  how  this  was, 
that  which  was  lacking  to  me, 
the  deficiency  which  I  failed  to  earn, 
the  brethren,  perhaps  Timothy  and 
Silas  (Acts  17  5),  which  came  from 
Macedonia  supi)lied.    Aiid  in 


everything  I  carefully  kept  myself,  and 
will  keep  myself,  from  being  a  burden 
to  you.  Such  had  been  his  practice  to- 
ward them,  and  he  proposed  for  reasons 
to  be  given  to  persist  in  the  practice. 

10.  That  he  will  in  the  future  con- 
tinue in  this  course  he  most  solemnly 
declares.  As  the  truth  of  Christ  is 
in  me,  existing  in  me  and  making  me 
truthful  as  he  is  truthful,  no  man 
shall  stop  me  of  this  boasting, 
or  glorying,  by  any  strong  or  violent 
measure  that  may  be  adopted,  in  the 
regions  of  Achaia.  (seei  cor.  9  :  is, 
19,  and  note.)  The  word  tran.slatcd  stop 
signifies  to  fence  in,  hedge  in,  and  is 
used  of  stopping  the  mouth  in  Rom.  3  : 
19;  Heb.  11  :  33.  Xo  insinuations 
charges,  and  efforts  of  opposers  shall 
stop  me  in  this  glorying,  nor  shall  any 
argument  from  my  conduct  prove  that 
my  glorying  is  empty. 

11.  Wherefore?  Why  hold  so 
tenaciously  to  this  resolution,  to  receive 
nothing  from  them?  He  answers  this 
first  negatively.  Because  I  love 
you  not?  God  knoweth.  A  prac- 
tical and  most  solemn  denial.  The 
question  itself  suggests  his  po.sitive  af- 
fection for  them.  God  knew  that  there 
was  no  lack  of  love,  and  how  great  his 
love  for  them.  He  thus  anticipates  any 
suspicion  that  his  conduct  arose  from 
any  coldness  or  distrustfulness  on  his 
part.  Love  indeed  willingly  accepts 
gifts  from  loved  ones.  But  he  had  other 
reasons  aside  from  any  lack  of  love, 
for  not  doing  thus,  which  he  proceeds 
to  give. 

1^.  He  answers  the  question,  Where- 
fore (ver.  11),  positively.  But  what  I 
"do,  that  I  will  do,  or,  But  2vhat  I  do 


Ch.  XI.] 


II.  CORINTHIANS 


397 


occasion  from  them  which  desire  occa- 
sion ;  that  wherein  they  glory,  they 
may  be  found  even  as  we. 

13  For  such  q are  false  apostles,  '■deceit- 
ful workers,  transforming  themselves 

14  into  the  apostles  of  Christ.  And  no 
marvel ;    for  ^  Satan  himself  is  trans- 

15  formed  into  an  angel  of  light :  there- 
fore it  is  no  great  thing  if  his  ministers 
also  be  transformed  as  the  ministers 
of  righteousness  ;  *  whose  end  shall  be 
according  to  their  works. 


occasion  of  those  who  desire  an  occa- 
sion, that  wherein  they  glory  they  may 

13  be  found  even  as  we.  For  such  men 
are  false  apostles,  deceitful  workers, 
transforming  themselves  into  apostles 

14  of  Christ.  And  no  wonder ;  for  Satan 
himself    transforms    himself   into   an 

15  angel  of  light.  It  is  no  great  thing 
tlien,  if  also  his  ministers  transform 
themselves  as  ministers  of  righteous- 
ness ;  whose  end  will  be  according  to 
their  works. 


q  Rom.  16  :  18 ;  Gal.  1  :  7  ;  2  Peter  2  :  1  ;  1  John  4:1;  Rev.  2:2.  r  Titus  1  :  10,  11. 

s  Ver.  3  ;  Matt.  4  :  1-10.  t  Phil.  3  :  19  ;  2  Peter  2  :  3,  13-22. 


and  loill  do  is,  that  I  may  cut  off  the 
occasion  from  them  which  desire 
an  occasion  against  me,  to  depreciate 
me  and  magnify  themselves.  That, 
ill  order  that,  Avherein  they  glory, 
they  may  be  found  even  as  we, 
"that  we  may  both  be  judged  fairly  ac- 
cording to  the  actual  facts"  (Boise). 
They  shall  have  no  occasion  for  saying 
that  I  preach  for  money.  And  in  re- 
gard to  the  claim  of  support  wherein 
they  glory  they  shall  be  estimated  even 
as  we.  Their  selfish  and  aggrandizing 
spirit  would  not  stand  the  test  a  mo- 
ment in  comparison  with  the  unselfish 
and  disinterested  principle  upon  which 
the  apostle  acted.  If  they  continued  to 
receive  pay  for  services  they  would 
suflFer  disadvantage  in  comparison  with 
him ;  or  they  would  be  compelled  to  act 
upon  the  same  disinterested  principle 
as  he,  which  they  were  not  likely  to  do. 
This  is  a  difficult  passage,  and  a  num- 
ber of  interpretations  are  given  by  ex- 
positors. The  above  seems  to  me  the 
preferable  one. 

13.  A  reason  for  the  statement  in  the 
preceding  verse.  For  such  persons 
as  they  who  desire  an  occasion  or  a 
handle  to  use  against  me,  are  false 
apostles,  professing  to  be  commis- 
sioned by  Christ  when  they  are  not 
(Rev.  2 :2),  de  ceitful  workers, 
crafty,  dishonest,  pretending  to  be  de- 
voted to  the  gospel  but  seeking  their 

own    selfish    ends     (2  :  17;    Rom.  16  :  17,    18; 

Gal.  6 :  12),  transforming  themselves 
into  (omit  the)  apostles  of  Christ. 

It  is  their  habit  (present  tense)  to  as- 
sume the  appearance  and  air  of  apostles 
of  Christ.  But  judged  fairly  and  ac- 
cording to  actual  facts  (ver.  12)  their 
mask  will  be  stripped  off  (Rev.  2 : 9, 13). 
Apostles — those  who  trace  back  their 
authority  and  commission  to  Christ, 


instead  of  to  any  church  ( Acts  1 :  21, 22 ;  Gai. 

1^1). 

14.  And  no  marvel,  it  is  not  a 
strange  thing,  for  Satan  himself  is 
transformed  into,  assumed  the  ap- 
pearance of,  an  angel  of  light  (2 :  u; 
10:7).  It  would  be  hard  to  speak  of 
Satan  more  strongly  as  a  person  than 
is  done  here.  Angels  of  light  are  thus 
designated,  because  of  the  brightness 
which  surrounds  them  (Acts  12  :  7;  ps. 
104 : 4) ;  and  because  they  are  the  mes- 
sengers of  God  who  is  light  and  dwells 
in  light  (1  John  1 : 5 ;  1  Tim.  6 :  16) ;  and  be- 
cause they  convey  spiritual  light, 
knowledge,  and  truth.  As  opposed  to 
the  angels  of  light  Satan  is  of  the  king- 
dom of  darkness,  practising  the  deeds 
of  darkness  in  deceiving  and  seducing 

men  (4  =  6;  Acts  26  :  18 ;  Col.  1  :  13  ;   2  Thess.  2:9; 

Rev.  12 : 9).  Notice  Satan  does  not  come 
to  us  as  Satan ;   he  comes  with  false 

colors  (Gen.  3:  1-6). 

15.  Therefore  it  is  no  great 
thing  if  his  ministers,  his  servants, 

also,  as  well  as  he,  transform  them- 
selves, as  the  ministers  of  right- 
eousness, assume  to  themselves  the 
appearance  of  servants  of  righteousness 
(Rom. 6:18),  dcvotcd  to  riglitcousness  as 

it  is  in  Christ  (S  :  21 ;  Rom.  1  :  17).      Right- 

eousness  is  a  condition  of  Christ's  king- 
dom and  represents  a  power  which  is 
opposed  to  Satan  (6:7,14).  Whose 
end  shall  be  according  to  their 
w^orks,  according  to  their  deeds  as 
they  actually  were,  not  according  to 
the  outward  appearances  they  had  as- 
sumed. Being  Satan's  servants  they 
must  receive  his  wages  (rwu.6  :23;  Phii. 
3  :  19).  The  word  end  is  significant,  the 
final  fate  or  destiny,  pointing  to  an  un- 
changing future,  with  no  hope  of  being 
restored  and  eventually  saved  (Rom.  2: 

6-11 ;  Phil.  3  :  19 ;  Prov.  24  :  12). 


398 


II.  CORINTHIANS 


[Ch.  XI. 


16  "T  say  ;if?ain,  Ixit  no  man  tliink  me  a 
fool ;  if  other  wise,  jet  as  a  fool  reeeive 
me,  that  I   may  boast  myself  a  little. 

17  That  whieh  I  speak,  » 1  speak  it  not 
after  the  Lord,  but  as  it  were  foolishly, 

18  in  this  confidenee  of  boasting,  j  See- 
ing that  many  glory  after  the  flesh,  ^  I 

19  will  glory  also.  For  ye  suffer  fools 
gladly,  "seeing  ye  yourselves  are  wise. 

20  For  ye  suffer,  *•  if  a  man  bring  you  into 
bondage,  if  a  man  devour  you,  if  a  man 


16  I  say  again,  let  no  one  think  me 
foolish" ;   but  if  ye  do,  yet  receive  me 

'■       even  if  as  foolish,  that  1  too  may  glory 

17  a  little.    What  I  speak,  I  sf^eak  "not  ac- 
cording to  the  Lord,  but  as  if  in  folly, 

18  in  this  confidenee  of  glorying.  Since 
I  many  glory  according  to  the  flesh,  I 
I  19  al.so  will  glory.  For  ye  gladly  bear 
I  with  the  foolish,  being  yourselves 
i  20  wise.  For  ye  bear  with  it,  if  one 
j       brings  you  into  bondage,  if  one  devours 


u  Vlt.  1  ;  12:6,  11. 


Jl  Cor.  7  :  6,  12. 
a  1  Cor.  4  :  10. 


3/  Ver.  21-23  ;  Phil.  3:3.4. 
6  Gal.  2:4;  4:9. 


z  12  :  0,  6,  9,  11. 


16-33.  Equal  to  his  opponents 
as  to  race;  superior  to  them  in 
sufferings. 

16.  I  say  a§rain.  Paul  has  made 
three  attempts  to  begin  his  glorying. 
First  (10  :T),  he  stops  to  give  attention 
to  the  empty  glorjang  of  his  opponents ; 
second  ( ii :  i ) ,  he  pauses  to  express  his 
anxiety  for  his  converts  under  the 
influence  of  false  teachers;  and  third 
(11:6),  he  again  stops  to  answer  the 
charge  arising  from  not  accepting  sup- 
port. Now  he  returns  to  tlie  point  and 
expresses  himself  fully  as  far  as  12  :  13. 
Let  no  man  think  me  a  fool, 
think  me  foolish,  senseless,  acting  with- 
out reflection.  He  shrinks  from  self- 
praise  as  unbecoming.  He  feels  hu- 
miliated that  he  is  compelled  so  to  do 
(12  :  11).  If  otherwise,  or  if  ye  do 
think  in*,  foolish,  yet  as  a  fool  re- 
ceive me,  yet  receive  me  even  if  ye 
do  regard  me  as  foolish,  that  I  may 
boast  myself,  that  I  too,  as  trell  as 
they,  may  gloinj  a  little.  There  seems 
to  be  an  implied  contrast :  others  are 
allowed  to  boast  much,  surely  I  may 
boast  a  little. 

17.  He  enlarges  on  this  boasting  a  lit- 
tle. That  which  I  speak,  I  speak 
it  not  after  the  manner  of  the  Lord 
Jesus,  or  according  to  the  Lord,    (s^e  sim- 

il.ar  expressions,  1  :  17  ;  10  :  3  ;  1  Cor.  15  :  32. )     Sclf- 

praise  was  not  according  to  the  example 
and  spirit  of  Christ  (Matt,  ii :  29;  Luke  n  : 

10:  Rom.  15  :  3,  5;  Phil.  2:5;  3:3),  and  aS  im- 
plied by  this  manner  of  speaking,  Mas 
not  through  any  direct  instruction 
from  him.  (Comp.  i"cor.  7 :  12. 2.5, 4o.)  But, 
I  speak,  as  it  were  foolishly,  as  if 
in  a  iitaiQ  of  foolishness,  in  this  con- 
fidence of  boasting,  in  tlic  assur- 
ance that  I  have  in  this  glorying.  In 
this  Paul  displays  great  humility,  and 
he  ascribes  all  glory  to  God  (10:13,17), 
so  that  there  was  nothing  wrong  in  his 


self- glorying.  "Like  an  oath,  self- 
praise  may  under  certain  circumstances 
become  necessary,  especially  for  those 
who,  like  St.  Paul,  have  the  public 
duties  of  a  sacred  ministry  to  dis- 
cliarge"  (Wordsworth).  He  does  it 
in  self-defense  and  for  the  good  of  his 
converts.  He  stoops  as  it  were  to  their 
weakness  and  suits  his  argument  to 
their  carnal  ideas. 

18.  He  begins  his  gloi-ying,  and  he 
gives  a  reason  for  so  doing.  Seeing 
that  many  glory  after  the  flesh, 
after  the  manner  of  worldly  men  who 
look  only  at  the  outward,  and  boast  of 
birth,  race,  and  wisdom,  I  will  glory 
also,  which  he  does  beginning  with 
ver.  22.  If  they  have  done  it  from 
unworthy  motives,  and  with  so  much 
effect  upon  you,  I  also  will  do  it,  im- 
pliedly with  worthy  motives.  As  if  he 
had  added  :  Not  in  what  I  have  done, 
but  in  what  I  have  suffered,  and  in 
God's  grace  to  me.  He  uses  arguments 
which  were  found  to  be  suited  to  them. 
"  What  is  allowed  to  many,  is  the  more 
easily  granted  to  one  "  (B'engel). 

19.  A  reason,  humorously  put,  why 
they  should  bear  witli  him  in  glorying. 
For  ye  suflTer,  or  gladly  bear  with, 
fools,  those  without  understanding, 
deficient  in  intelligence,  seeing  ye 
yourselves  are  wise,  intelligent. 
It  is  characteristic  of  intelligent  men  to 
bear  with  those  who  are  deficient  in 
understanding. 

20.  Further  reasons  why  they  should 
bear  with  him.  Paul  humorously  refers 
to  their  forl>earance  with  others,  in  view 
of  which  they  would  surely  bear  with 
him.  For  ye  suflTer,  or  hear  icith  it, 
if  a  man,  doubtless  a  reference  to 
their  false  teachers,  bring  you  into 
bondage,  lording  it  over  you  and 
binding  you  to  a  blind  obedience  ;  if  a 
man  devour  you,  selfishly  strips  you 


Ch.  XI.] 


II.  CORINTHIANS 


399 


take  of  you,  if  a  man  exalt  himself,  if  a 

21  man  smite  you  on  the  face.  I  speak  as 
concerning'  reproach,  ^as  though  we 
had  been  weak.  Howbeit  ^  whereinso- 
ever any  is  bold,  (I  speak  foolishly,)  I 

22  am  bold  also.  Are  they  Hebrews  ?' « so 
am  I.  Are  they  Israelites?  so  am  I. 
Are  they  the  seed  of  Abraham  ?  so  am  I. 

23  Are  they  ministers  of  Christ?  (I  speak 
as  a  fool)  I  am  more ;  fin  labours  more 
abundant,  sin  stripes  above  measure, 
in  prisons  more  frequent,  ''in  deaths 


you,  if  one  takes  you  captive,  if  one  ex- 
alts himself,  if  one  beats  you  on  the 

21  face.  I  say  it  as  a  dishonor,  as  though 
we  had  been  weak.  But  in  whatever 
any  one  is   bold  (I  say  it  in  folly),  I 

22  also  am  bold.  Are  they  Hebrews  ?  So 
am  I.  Are  they  Israelites?  So  am  I. 
Are  they  Abraham's  seed?    So  am  I. 

23  Are  they  ministers  of  Christ?  (I  speak 
as  beside  myself,)  I  am  more  ;  in  labors 
more  abundantly,  in  prisons  more 
abundantly,  in    stripas    above  meas- 


c  10  :  10.  d  Phil.  3:4.  e  Acts  22  :  3  ;  Rom.  11:1;  Phil.  3  :  5.  / 1  Cor.  15  :  10. 

5  6  :  4.  5  :  Acts  9  :  16  :  20  :  23  ;  21  :  11.  ft  6  :  9,  10 ;  1  Cor.  15  :  30-32. 


of  your  goods;    if  a  man  take   of 
you,  rather,  take  you  captive,  like  a 
hunter,  if  by  craft  he  ensnare  and  catch 
you,  and  thus  satisfies  his  ambition  or 
avarice;   if  a  man  exalt  himself, 
assuming    airs  of   superiority ;    if   a 
man  smite  you  on  the  face,  treat-  j 
iug  you  rudely  in  the  exercise  of  au-  i 
thority.    This  was  the  climax  of  for-  j 
bearance.     That  such  acts  of  presump- 
tion and  violence  might  be  committed, 
by  arrogant  teachers  in   the  early 
churches,   may  be  inferred    from    the  | 
command  in  1  Tim.  3  :  3  and  Titus  1  :  i 
7.  that  a  bishop  or  pastor  must  not  be 

a  striker."  (Comp.  Matt.  5  :  39  ;  LukL'  22  :  64  ; 
Acts  23  :  2;  1  Kings  22  :  24.) 

21.  I  speak  as  concerning  re- 
proach, better,  /  say  it  as  a  reproach, 
or  hy  way  of  self-disparagement,  as 
though  it  were  a  fact  that  Ave  had 
been  weak  when  among  you,  and  in 
our  relation  to  you  since  then  ( lo :  lo : 
1  Cor.  4  :  10).  He  had  represented  himself 
as  weak  and  as  nothing  in  contrast  to 
the  arrogant  assumptions  of  the  false 
teachers  (ver.  16-20).  I  have  so  spoken 
indeed,  hut  wherein  any  is  bold,  (I 
speak  foolishly,  in  foolishness,  as 
my  enemies  would  say),  I  am  bold 
also,  in  speech.  Whatever  these  men 
can  glory  in,  I  can  glory  in  the  same. 
And  as  a  proof  he  enters  upon  an 
eloquent  and  wonderful  description  of 
his  ministerial  labors  (ver.  22-27). 

22.  Hebrews  are  they?  bearing 
that  ancient  and  most  venerable  na- 
tional name,  and  attached  to  their  na- 
tionality and  their  language  (Acts6:i; 
21:40;  22:2;  Phil.  3:5).  So  am  I  a  He- 
brew. Israelites  are  they  ?  belong- 
ing to  the  theocracy  and  attached  to 
their    covenant    privileges    as    God's 

people  (Rom.  9  :4;  Acts  13  :  16  :  21  :  28).    SCCd 

of  Abraham  are  they?  descendants 


of  the  father  of  the  faithful  and  sharers 
in  the  Messianic  promises  (Rom. 9:7;  ii : 

1  :  comp.  Acts  22  :  3 ;  Phil.  3:5).       Paul  repCatS 

the  vocabulary  of  their  boasting. 
It  is  evident  that  they  were  Jewish 
teachers. 

23.  Ministers,  or  servants,  of 
Christ  are  they?  specially  connected 
with  Christ  in  their  service  for  him? 
peculiarly  his  servants,  his  ministers? 
With  stronger  language  Paul  exclaims, 
(I  speak  as  a  too!,)  rather,  as  one 
beside  himself,  out  of  his  senses.  In 
great  humiliation  he  is  compelled  to 
speak  of  his  ministerial  labors  and  suf- 
ferings.   In  God's  sight  all  boasting  is 

excluded    (Luke  n  :10;  Rom.  3:27)  ;     but 

facts  were  facts,  and  he  is  compelled  to 
appeal  to  them  in  self-defense,  and 
against  the  glorification  and  preten- 
sions of  his  opposers  (12:11).  I  am 
more,  in  a  much  greater  degree  am  I 
a  servant  or  minister  of  Christ.  "  I  am 
that  pre-eminently"  (Boise).  In  a 
graphic  statement  of  facts  Paul  gives 
a  proof  of  this.  He  points  to  a  life 
without  precedent  in  the  world.  "  Self- 
devotion  for  some  special  national  cause 
had  been  often  seen  before ;  the  career 
of  Socrates  was  a  lifelong  service  to  hu- 
nianity ;  but  a  continual  self-devotion, 
involving  hard-ships  like  those  here  de- 
scribed, and  extending  over  so  long  a 
period,  and  in  behalf  of  no  local  or 
family  interest,  but  for  the  interest  of 
mankind  at  large,  was  down  to  this 
time  a  thing  unknown"  (Stanley). 
In   labours,   hard  and  troublesome, 

more  abundant  (1  Cor.  15  :  10  ;  Acts  20 :  20, 

31, 34:  Rom.  15:19),  in  stripcs  abovc 
measure  (ver. 24),  in  prisons  more 
frequent,  or  more  abundantly  (Acts 
16:23),  in  deaths  oft,  in  the  midst 
of  death  and  in  imminent  danger  of 

death  (Acts  14  :  19  ;  1  Cor.  15  :  31 ;  2  Cor.  1  :  9,  10  ; 


400 


II.  CORINTHIANS 


[Ch.  XI. 


24  oft.    Of  the  Jews  five  times  rcceivecl  I 

25  '  forty  stripes  save  one,  thrice  was  I 
J  beaten  with  rods,  ^onee  wa,s  1  stoned, 
tliriee  I  i  suffered  shipwreck,  a  night 

26  and  a  day  I  have  been  in  the  deep  ;  in 
journevin^s  often,  in  perils  of  waters, 
in  perils  of  robbers,  «>  in  perils  by  mine 
own  countrymen,  "t//  perils  by  the 
heathen,  in  perils  in  the  city,  m  perils 
in  the  wilderness,  in  perils  'in  the  sea, 

27  in   i)erils    among    false    brethren ;    in 


24  ure,  in  deaths  often ;  from  the  Jews 
five   times    I    received    forty    stripes 

25  save  one ;  thrice  I  was  beaten  with 
rods ;  once  I  was  stoned ;  thrice  I 
suffered  shipwreck  ;  a  night  and  a  day 

26  I  have  spent  in  the  deep  :  in  journey- 
ings  often,  in  perils  of  rivers,  in  perils 
of  robbers,  in  perils  from  my  country- 
men, in  perils  from  the  heathen,  in 
perils  in  the  city,  in  perils  in  the 
wilderness,  in   perils   in   the   sea,  in 


J  Deut.  25  :  3. 

j  Acts  16  :  22,  23  ;  21  :  32.                k  Acts  14  :  19. 

I  Acts  27  :  41. 

m  Acts  9 

23-25  ;  13  :  50  ;  14  :  5  ;  17  :  5  ;  20  :  3  ;  21  :  28-31  ;  23 
n  1  :  8-10  ;  Acts  14  :  5  :  16  :  19-24  ;  19  :  23-41. 

10,  11 ;  25  :  3. 

4:11).  From  this  and  the  verses  that 
follow  it  appears  how  little  of  Paul's 
life  we  have  in  the  Acts  of  the  Apostles. 
But  though  this  account  goes  far  be- 
yond that  of  the  Acts,  yet  it  is  remark- 
able that  there  is  nothing  here  that 
contradicts  that  narrative.  The  inci- 
dental agreements,  and  the  differences 
w  i  t  h  o  u  t  contradictions,  confirm  the 
truthfulness  of  Luke  and  Paul.  Unlike 
most  biographies  of  heroes  and  saints, 
the  memoirs  of  the  apostle  underrate 
instead  of  averrate  his  labors  and  suf- 
ferings. 

24.  In  this  verse  and  the  next  Paul 
specifies  instances  of  the  "  stripes  above 
measure"  and  of  "deaths  oft,"  of 
the  preceding  verse.  Of  the  Jcavs 
five  times  received  I  forty  stripes 
save  one  (Matt,  lo :  77).  None  of  these 
are  mentioned  in  the  Acts.  Jewish 
law  forbade  the  inflicting  of  more  than 
forty  stripes.  One  below  that  number 
was  given  lest  by  mistake  the  pre- 
scribed number  should  be  exceeded. 
(.ToSEPHUS,  Antiq.,  IV.,  8,  21.) 

25.  Thrice  was  I  beaten  with 
rods.  Only  one  of  these  is  mentioned 
in  the  Acts,  that  at  Philippi  (Actsie: 
22,23).  This  was  a  Roman  punish- 
ment; inflicting  stripes  a  Jewish.  It 
was  not  unusual  for  death  to  result 
from  the  stripes  or  the  rods;  and  so 
these  may  also  be  included  in  the  state- 
ment "in  deaths  oft."  Once  Avas  I 
stoned,  at  Lystra  (Actsu:  19).  Clem- 
ent of  Rome,  a  friend  of  Paul 
(Phil. 4: 3)^  in  his  fii-st  "Epistle  to  the 
Corinthians,"  written  perhaps,  A.  D. 
90,  says  that  Paul  "  was  imprisoned 
seven  times,  was  whipped  (or  put  to 
flight),  was  stoned,"  Thrice  1  suf- 
f  e  r  e  d  shipwreck.  We  have  no 
account  of  these.  That  in  Acts  27  oc- 
curred after  this.    A  night  and    a 


day,  a  period  of  twenty-four  hours, 
beginning  with  sunset,  I  have  been, 
rather,  /  have  spent,  in  the  deep, 
clinging  probably  to  some  piece  of  the 
wreck  and  exposed  to  the  dangers  of 
the  ocean.  The  expression  implies  a 
vivid  remembrance  of  the  event. 

26.  The  last  two  verses  were  some- 
what parenthetical.  This  verse  re- 
sumes the  line  of  thought  in  ver.  23. 
"I  am  more,"  in  a  much  greater  de- 
gree a  minister  of  Christ — in,  or  hy, 
journeyings  often  ;  the  Acts  gives 
some  of  these ;  he  was  now  on  his  third 
general  missionary  tour.    In  perils  of 

j  waters,  dangers  0/ ?'«"f;'s,  overflowing 
I  at  times  and  bridges  were  rare,  dan- 
j  gerous  to  ford,  quite  impassable.  He 
'  may  have  met  such  dangers  in  Para- 
phylia  and  Pisidia  in  his  first  mission- 
ary journey    (Acts  13  :  13,  14,  anil  note).       Of 

robbers,  who  infested  mountainous 
and  sparsely  settled  regions.  (Comp. 
Lukeio:3o.)  By  my  OAvn  country- 
men, the  Jews,  who  often  sought  his 
life,  and  were  ever  on  liis  track  to 
arouse  persecution  (Acts  9  :  25, 29;  17 : 5, 13 ; 
18:12,  etc.).  By  the  heathen,  as  at 
Lystra,   Philippi,    and    Ephesus    (Acts 

14  :  19;  16  :  19-22;  19:  23-34).       In    the    City, 

as  at  Damascus  (vor.  32)  and  at  Jeru- 
salem (Acts 9  :  28, 29),  in  thc  Avildcr- 
ness,  a  desert,  an  uninhabited  region, 
where  he  was  exposed  to  hunger  and 
thirst,  lieat  and  cold,  as  well  as  to  rov- 
ing bands  of  robbers.  (Comp.  Gai.  1 :  n.) 
In  the  sea,  from  pirates  and  from 
long  voyages,  aside  from  shipwrecks. 
Among  false  brethren — .Judaizing 
teachers  and  those  pretending  to  l)e  dis- 
ciples   or  apostles   of  Clirist  (ver.  13:  Oal. 

2:4).  This  last  is  a  climax.  Almost 
anything  could  be  better  endured  than 

this  (Ps.  55:  12-14). 

27.  In  weariness,  labor,  toil,  and 


Ch.  XI.] 


II.  CORINTHIANS 


401 


weariness  and  painfulness,  oin  watch- 
ings  often,  Pin  liunger  and  thirst,  in 
fastings  often,  in  cold  and  nakedness  : 

28  beside  those  things  tliat  are  without, 
that  which   cometh    upon  me  daily, 

29  1  the  care  of  all  the  churches.  ^  Who  is 
weak,  and  I  am  not  weak?  Who  is 
offended,  and  I  burn  not? 

30  If  I  must  needs  glory, « I  will  glory 
of  the  things  which  concern  mine  in- 


27  perils  among  false  brethren ;  in  toil 
and  hardship,  in  sleeplessness  often, 
in    hunger     and     thirst,    in    fastings 

28  often,  in  cold  and  nakedness.  Apart 
from  the  things  which  I  omit,  there 
is  that  which  comes  upon  me  daily, 

29  anxiety  for  all  the  churches.  Who 
is  weak,  and  I  am  not  weak?  Who 
is  caused   to  stumble,  and  I  do  not 

30  burn?  If  I  must  needs  glory,  I  will 
glory  of  things  which  belong  to  my  in- 


o  6  :  5  ;  Acts  20  :  31.  pi  Cor.  4  :  11.  g  See  Acts  15  :  36,  41 ;  18  :  23 ;  20  :  18,  etc. 

r  1  Cor.  8  :  13  ;  9  :  22.  s  12  :  5-10. 


painfulness,  travail,  hardship 
(2  Thess.  3:8,  the  same  words  in  the 
original);    in  Avatchings    often, 

sleepless  nights  through  anxiety,  busi- 
ness,   or    suffering    (Acts  17  :  lO  ;  20  :  11,  31)  ; 

in  hunger  and  thirst,  when  travel- 
ing, in  desert  places,  in  poverty,  and 
unable  to  obtain  the  necessities  of  life 

(1  Cor.  4  :  11;   Phil.  4  :  12)  ;      in     faStiUgS 

often,  voluntary  self-denials  in  con- 
nection with  prayer  (6:5:  i  Cor.  9 :  27). 
Thus  we  have  brought  to  view  compul- 
sory and  voluntary  fasting.  In  cold 
and  nakedness,  exposed  to  the  cold 
of  winter  with  scanty  clothing.  Abso- 
lute nakedness  is  not  here  meant,  but  a 
want  of  sufficient  clothing.  What  a 
contrast  to  Jewish  rabbis,  who  sought 
the  best  of  everything  (Matt.  8  :  20;  23 : 6). 
28.  The  list  could  be  extended ;  but 
Paul  desists  with  a  comprehensive  sum- 
mary of  what  remains.  Beginning  a 
new  sentence  he  .says,  Besides 
those  things  that  are  without, 
rather,  Besides  the  things  omitted,  in 
the  preceding  list,  that  which  com- 
eth upon  me  daily,  the  care, 
better,  the  anxiety,  or  solicitude,  for 
all  the  churches  I  have  planted. 
He  felt  his  responsibility  as  an  apostle 
and  missionary.  As  our  modern  mis- 
sionaries have  a  deep  anxiety  for  the 
churches  they  have  gathered,  counsel- 
ing, directing,  and  exercising  a  care 
for  them,  so  it  was  with  Paul  (Gai.  2:7). 
His  visits  to  them  and  his  Epistles 
evince  this,  especially  do  his  Epistles  to 
the  Galatians  and  the  Corinthians.  An- 
other very  ancient  reading  is,  there  is  to 
me  the  daily  pressure,  anxiety  for  all 
the  churches.  This  represents  the  Latin 
Vulgate  and  the  most  ancient  Greek 
manuscripts  of  the  fourth  century. 
The  other  represents  the  Peshito  Syriac 
version  of  the  second  century  and  some 
ancient  manuscripts.    I  incline  to  this. 


29.  Paul  briefly  explains  his  care 
and  anxiety.  Who  is  w^eak  among 
all  my  converts  in  the  churches,  and 
I  (emphatic)  am  not  weak  with 
him?  Who  is  offended,  is  caused 
to  stumble,  and  I  (emphatic)  burn 
not,  in  pain  with  and  for  him.  The 
word  burn  expresses  strong  feelings, 
here  sympathetic  pain  or  grief.  He 
took  upon  himself  their  individual 
anxieties  (Rom. i5;i).  "The  verse  is 
very  instructive  and  suggestive  on  vi- 
carious sufferings"  (Gould.  Comp. 
Matt.  8  :  17).  How  true  Paul's  words 
were,  in  his  own  experience,  may  be 
seen  in  such  passages  as  2  :  5-11 ;  1 
Cor.  5:1;  6:1;  7:1;8:1;  9:  22; 
10  :  33  ;  Phil.  4  :  2,  3. 

30.  Paul,  in  conclusion,  touches 
upon  the  nature  of  his  boasting,  so  dif- 
ferent from  that  of  his  opponents.  If 
I  must  needs  glory,  if  it  is  neces- 
sary as  it  appears  to  be,  I  Avill  glory 
of  the  things  which  concern 
mine  infirmities,  pertaining  to  my 
weakness  (12 :  5, 9 ;  is :  9),  Such  weak- 
ness as  that  manifested  in  sufiering, 
patience,  endurance,  sympathy,  and 
self-sacrifice,  stood  out  in  bold  contrast 
to  the  pretended  strength  and  self-as- 
sertion of  the  false  apostles  who  op- 
posed him  (ver.  20).  These  exhibitions 
of  things  belonging  to  his  weakness  he 
had  already  mentioned,  and  would  also 
further  speak  of.  In  him  was  a  living 
exemplification  of  the  beatitudes  (Matt. 

5:1-12). 

31.  Having  spoken  of  his  suflferings, 
self-sacrifices,  burdens,  and  intense 
sympathies  for  others,  and  his  glorying 
in  the  things  which  pertaineth  to  his 
infirmities,  he  solemnly  asserts  their 
truthfulness.  It  was  so  different  from 
the  common  glorying  among  men,  that 
he  may  have  felt  that  many  would  not 
appreciate  his  deep  feelings,  and  would 


2A 


402 


II.  CORINTHIANS 


[Ch.  XI. 


31  firmities.  » The  God  and  Father  of  our 
Lord  Jesus  Christ,"  which  is  blessed  for 

32  evermore,  knoweth  that  I  lie  not.  »In 
Damascus  the  governor  under  Aretas 
the  king  kept  the  city  of  the  Damas- 
cenes with  a  garrison,  desirous  to  ap- 

33  prehend  me:  and  through  a  window 
in  a  basket  was  I  let  down  by  the  wall, 
and  escaped  his  hands. 


31  firmity.  The  God  and  Father  of  our 
Lord  jesas  who  is  blessed  forevermore, 

32  knows  that  I  lie  not.  In  Damascus, 
the  governor  under  Aretas  the  king 
kept  guard  over  the  city  of  the  Damas- 

33  cenes  to  arrest  me ;  and  through  a 
window  I  was  let  down  in  a  basket 
through  the  wall,  and  escaped  his 
hands. 


( 1  :  23 ;  Rom.  1:9;  Gal.  1  :  20 ;  1  Thess.  2  :  5. 


u  Rom.  9  :  5. 


X  Acts  9  :  24,  25. 


listen  to  his  words  with  astonishment 
or  with  doubt.  The  God  and  Father 
of  our  Lord  Jesus  (omit  Christ) 
who  is  blessed  forevermore, 
knoweth  that  I  lie  not  in  regard  to 
the  things  of  which  I  am  speaking. 
This  solemn  afftrmation  is  in  keeping 
with  the  fervid  character  of  the  whole 
passage.  It  is  thrown  in  somewhat  in- 
dependently after  the  manner  of  Paul, 
having  reference  to  both  what  precedes 
and  what  follows.  Compare  similar  af- 
firmations (Rom.  9:1-4;  Gal.  1  :  20  ;  1  Tim.  2:7). 

32.  He  gives  an  instance  of  per- 
sonal suffering  and  deliverance  in  his 
early  ministry  which  is  a  sample  of 
many  others.  Some  think  he  began 
here  a  historical  account  of  his  suffer- 
ings, which  for  some  reason  he  did  not 
continue.  In  Damascus,  situated  at 
the  base  of  the  Anti-Lebanon  moun- 
tains, one  hundred  and  thirty-three 
miles  northeast  of  Jerusalem  and  fifty 
miles  east  of  the  ^lediterranean.  (See 
note  on  Acts  9  : 2.)  The  govemor,  the 
ethnark,  or  ruler  of  a  nation},  a  title  of 
a  provincial  governor.  Under  Are- 
tas, the  king,  of  Arabia  Pet  r sea, 
whose  daughter  had  been  divorced  by 
Herod  Antipas  in  order  that  he  inight 
marry  Herodias,  his  brother  Philip's 
wife  (Matt.  14 : 3-5).  It  sccms  probable 
tiiat  in  the  changes  following  the  death 
of  the  Emperor  Tiberius,  A.  D  37,  Are- 
tas got  possession  of  Damascus  and 
held  it  a  year  or  more  till  a.  d.  38  or 
30.  (See  Clark's  "  Harmonic  Arrange- 
ment of  the  Acts,"  'i'i  10,  17,  notes,  pp. 
170,  174.)  Kept,  was  gudrdiug,  the 
city  of  the  Damascenes,  desirous 
to  apprehend  me.  In  Acts  9  :  23, 
24,  we  learn  that  the  .Tows  plotted  to 
kill  Paul,  and  were  watching  the  gates 
of  the  city  day  and  night.  They  doubt- 
less acted  in  concert  with  the  guard  of 
the  governor.  This  made  the  escape  of 
Paul  the  more  difficult  and  the  more 
wonderful.  Many  manuscripts  omit 
desirous. 


33.  And  through  a  window  in 
a  basket,  made  of  ropes,  I  was  let 

down  by,  through  an  opening  in,  the 
wall     and    escaped    his    hands. 

The  house  and  wall  were  so  connected 
that  he  might  be  said  to  be  lowered  in 
a  basket  through  the  window  and 
through  the  wall.  Perhaps  the  win- 
dow belonged  equally  to  the  house  and 

the  wall  (Comp.   Jush.  2  '  15;  1  Sam.  19  :  12,  aud 

note  on  Acts  9  :  25. )  Later,  iufidcls  ridiculcd 
Paul  as  "a  basket  escaper."  But  the 
mode  of  his  escape  shows  how  great 
his  danger,  his  helpless  condition,  and 
his  great  extremity.  In  these  exhibi- 
tions of  his  weakness  he  gloried,  for  his 
deliverance  was  manifestly  of  the  Lord. 

Practical  Remarks. 

1.  Boasting  in  general  is  folly — the  fruit 
of  pride.  But  self-praise,  when  it  accords 
with  truth,  is  sometimes  necessary  for 
Christ  and  his  cause  (ver.  1 ;  Acts  5  :  36 ; 
2  Cor.  10:  15). 

2.  The  church,  the  "Lamb's  wife," 
should  be  pure,  having  a  converted  and 
consecrated  membership  (ver.  2 ;  Rev. 
19:7;  21  :  9). 

3.  There  is  great  danger  that  churches 
be  led  away  from  the  .simplicity  and 
purity  of  Christ,  in  doctrine,  in  worship, 
and  in  practice  and  life  (ver.  3 ;  Jude  3 ; 
1  Tim.  2  :  1-3,  8-10). 

4.  The  way  of  salvation  through  Christ 
is  as  perfect  as  it  can  be,  and  any  change 
in  the  gospel  will  be  for  the  worse  (ver. 
4;  ICor.  3:  11). 

5.  Paul's  apostleship  was  pre-eminent 
in  labors,  sufferings,  successes,  and  rev- 
elations (ver.  5,  2:?-28;  12  :  2-4). 

6.  In  the  apostleship  of  Paul  we  learn 
that  God  does  not  always  follow  a  mii- 
form  order  in  calling  men  into  the  min- 
istry (ver.  5  ;  Luke  6  :  12 ;  Gal.  1  : 1,  12). 

7.  Paul  was  pre-eminent  in  knowledge 
and  spiritual  attainment.'^.  His  thirteen 
Epistles  bear  witness  to  this  (ver.  6). 


Ch.  XIL] 


II.  CORINTHIANS 


403 


8.  The  sacrifices  and  unselfishness  of 
devoted  ministers  are  often  misjudged 
(ver.  7-9  ;  Rom.  15  :  3). 

9.  Ministers  of  the  gospel  are  entitled  to 
support ;  but  under  certain  circumstances 
they  may  feel  it  a  dutj''  and  privilege  to 
preach  without  compensation  (ver.  9-11 ; 
Luke  10:  7;  1  Cor.  9  :  13-19). 

10.  Ministers  should  be  specially  care- 
ful in  their  money  matters.  They  should 
guard  against  a  grasping  spirit  for  high 
positions  and  large  salaries  (ver.  10-12; 

1  Tim.  3:4). 

11.  Selfishness,  deceit,  and  crafty 
methods  are  characteristic  of  false 
preachers  and  impostors  (ver.  13 ;  2  Peter 

2  :  1-3). 

12.  Satan  is  a  real  person,  possessing 
great  power  and  practising  skillful  arts 
(ver.  14  ;  2  :  11 ;  Rev.  12  :  9  ;  1  Peter  5  :  8). 

13.  True  piety  is  deeper  than  outer 
appearances  (ver.  13-15 ;  10  :  3-6 ;  John 
7  :  24). 

14.  It  is  a  sad  fact  that  Satan  has  some 
ministers  among  the  followers  of  Christ 
(ver.  15:  Rev.  2:9). 

15.  In  speaking  of  ourselves  we  should 
exercise  humility,  care,  and  moderation 
(ver.  16;  12  :  5). 

16.  We  may  be  in  the  spirit  of  Christ, 
though  we  may  be  compelled  to  act  un- 
like Christ  (ver.  17,  IS). 

17.  Self-conceited  people  are  very  liable 
to  be  inconsistent  in  their  treatment  of 
others  (ver.  19,  20). 

18.  A  true  man  has  no  reason  to  be  a 
coward.  A  man  in  the  right  can  well 
exercise  boldness  (ver.  21 ;  Prov.  28  :  1 ; 
IThess.  2:2), 

19.  A  good  and  noble  ancestry  is  to  be 
greatly  prized  ;  but  a  good  character  is  of 
greater  value  (ver.  21,  22). 

20.  The  preacher  of  the  gospel  should 
aim  to  be  a  true  minister  of  Christ,  not 
merely  in  name  but  also  in  deed ;  not 
alone  in  words,  but  in  results  (ver.  23). 

21.  Christianity  has  cost  great  sufferings. 
The  blood  of  the  martyrs  has  been  the 
seed  of  the  church  (ver.  23-27). 

22.  How  slight  our  trials,  sufferings,  and 
labors  for  Christ,  as  compared  with  Paul's 
(ver.  23-27). 

23.  What  Paul  endured  proved  not  only 
his  sincerity,  but  also  his  truthfulness  in 
recording  the  facts  which  lie  at  the  foun- 


dation of  the  Christian  religion  (ver.  23- 
27;  1  Cor.  15:1-8;  Gal.  1:1). 

24.  Missionaries  among  the  heathen 
have  great  responsibilities  in  connection 
with  their  converts  and  churches,  as  to 
matters  of  daily  life,  habits,  order,  and 
discipline  (ver.  28,  29). 

25.  The  preacher  of  the  gospel  should 
be  a  man  of  large  sympathies,  who  can 
make  the  cares  of  others  his  own  (ver.  29 ; 
Titasl  :  8,  9). 

26.  It  is  the  glory  of  the  Christian  re- 
ligion that  it  takes  hold  of  the  weaknesses 
of  men,  and  teaches  sympathy  with  the 
joj's  and  sorrows  of  the  lowly  (ver.  30,  31 ; 
12  :  10). 

27.  The  Christian  is  a  true  man,  and  in 
rich  experiences  can  appeal  to  God  for 
their  truthfulness  (ver.  31 ;  Rom.  1:9). 

28.  There  are  times  when  it  is  proper  to 
appeal  to  God  in  attesting  our  truthful- 
ness (ver.  31 ;  Heb.  6  :  17,  18). 

29.  The  Christian  should  be  willing  to 
suffer  for  Christ  (ver.  23-33 ;  1  Cor.  10  :  33 ; 
11 : 1;  1  Peter  4: 16). 

30.  "  No  man  of  the  apostolic  period  had 
more  thorough  acquaintance  with  trials 
and  sufferings  than  Paul ;  yet  he  says 
that  'the  sufferings  of  this  present  time 
are  not  worthy  to  be  compared  with  the 
glory  which  shall  be  revealed'"  (Pen- 
dleton).    (Ver.  31-33  ;  Rom.  8  :  18). 

31.  God  knows  how  to  deliver  his 
people;  yet  we  should  use  all  proper 
means  in  our  power,  and  not  depend  on 
God  to  do  for  us  what  we  can  do  for  our- 
selves (ver.  32,  33 ;  Acts  23  :  17,  ff. ;  27  : 
43,  44). 

CHAPTER  XII. 

Continuing  his  defense,  Paul  shows 
his  superiority  to  his  opponents  in  the 
abundance  of  revelations  given  him 
(ver.  1-6),  followed  indeed  with  contin- 
ued sufferings,  but  with  a  Di^ane  prom- 
ise of  needed  grace  (ver.  7-10);  and 
lastly  he  notices  that  they  had  com- 
pelled his  boasting,  and  that  the  signs 
of  his  apostleship  were  wrought  among 
them  and  ought  to  have  secured  their 
commendation  (ver.  11-13).  Paul  now 
begins  the  conclusion  of  his  Epistle 
by  asserting  that  he  will  still  act  disin- 
terestedly and  honestly  (ver.  14-18),  and 
that  his    object    is    their    reformation 

(ver.  19-21). 


404 


II.  CORINTHIANS 


[Ch.  XII. 


12  IT  is  not  expedient  for  me  doubtless 
y  to  glorj'.    I  will  come  to  » visions  and 

2  revelations  of  the  Lord.  I  knew  a  man 
a  in  Christ  above  fourteen  years  ago, 
(whether  in  the  body,  I  cannot  tell ;  or 
whether  out  of  the  IxKly,  I  cannot  tell : 
God  knoweth  :)  such  an  one  caught  up 

3  to  the  third  heaven.  And  I  knew  such 
a  man,  (whether  in  the  body,  or  out  of 
the  body,  I  cannot  tell :  God  knoweth  ;) 

4  how  that  he  was  caught  up  into  '>  para- 
dise, and   heard  unspeakable  words, 


13  I  MUST  needs  glory  though  it  is  not 
profitable ;  but  I  will  come  to  visions 
and  revelations  of  the  Lord. 

2  I  know  a  man  in  Christ,  fourteen 
years  ago  (whether  in  the  body  I  know 
hot,  or  Avhether  out  of  the  body  I  know 
not,  God  knows),  such  a  one  caught  up 

3  even  to  the  third  heaven.  And  I  know 
such  a  man  (whether  in  the  lx)dy 
or  apart  from  the  body  I  know  not, 

4  God  knows),  that  he  was  caught  up 
into  paradise,  and  heard  unspeakable 


y 11  :  16-30. 


z  Num.  12:6;  Ezek.  1:1;  Acts  9  :  10 ;  22  :  17. 
b  Luke  23  :  43. 


a  0  :  17  ;  Rom.  16  :  7  :  Gal.  1  :  22. 


1-10.  Paul's  ABrxDANT  revela- 
tions FOLLOWED  BY  TEIALS  AND 
DIVINE  ASSLRANCES. 

1.  It  is  not  expedient  for  me 
doubtless  to  glory.  The  Greek 
text  here  is  confused.  According  to 
tliat  now  preferred  by  the  highest  au- 
thorities, it  should  read,  /  Diust  needs 
glory.  I  am  compelled  to  continue 
glorying  by  the  conduct  of  others, 
though  it  is  not  profitable,  it  is  not  to 
my  advantage,  it  adds  nothing  to  my 
personal  glory,  it  is  dangerous  also  and 
distasteful  to  me,  and  I  only  do  it  from 
necessity  in  self-defense.  So  ceasing  to 
give  instances  of  great  trials  and  deliv- 
erances, Avhich  he  might  have  multi- 
plied into  a  long  catalogue,  he  turns 
away  to  supernatural  experiences,  di- 
rectly from  the  Lord.  But  I  Avill 
come  to  visions  and  revelations 
of,  tliat  is,  from,  the  Lord,  Jesus 
Christ.  ]'isions  are  appearances  seen, 
whether  awake  or  asleep  ;  revelations 
are  mental  and  spiritual  disclosures  of 
facts,  truths,  and  things  to  the  soul, 
which  may  or  may  not  be  connected 
with  and  result  from  visions  (Actsi6:9: 

26  :  19;  Gal.  1  :  12,  16;  Eph.  3:3). 

2.  I   knew  a  man  in  Christ,  a 

Christian.  Paul  modestly  speaks  of 
himself  in  the  third  person.  That  he 
refers  to  himself  is  evident  from  verses 
five  to  seven,  in  wliich  he  makes  tlie 
case  his  own  and  assumes  that  these 
revelations  were  made  to  himself. 
Translate,  /  know  a  nuDi  who  fourteen 
years  ago  {whether  in  the  body,  I  know 
not,  or  whether  out  of  the  body,  in  a  dis- 
eml)odied  state,  /  kno^v  not,  God 
knows).  He  was  certain  of  what  he 
saw  and  heard,  but  he  was  doubtful 
whether  the  catching  up  was  simply  of 
the  spirit,  or  of  the  whole  man,  body 
and  spirit,    that  was  known  only    to 


God.     Such  a  one  caught  up  to, 

even  to,  as  far  as,  the  third  heaven. 

Some  of  the  Jewish  rabbins  held  that 
there  were  several  heavens,  some  two, 
others  as  many  as  seven  (oeut.  io:u). 
It  does  not  appear  that  Paul  speaks 
here  according  to  either  view,  but  that 
by  the  third  heaven  he  means  the  high- 
est heaven,  the  immediate  and  glorious 
presence  of  God  ( Heb.  9  :  11, 12, 24 ;  Eph.  1 : 

20;  Heb.  4:  14:  7:  26).      It    waS   in   A.    D.    57 

when  Paul  wrote  this ;  and  according  to 
the  Jewish  mode  of  reckoning  time  the 
fourteen  years  take  us  back  to  a.  d.  44, 
when  Paul  and  Barnabas  visited  Jeru- 
salem   from   Antioch    (Actsll  :30:  12 :  25) ; 

or  perhaps  to  Antioch  after  their  re- 
turn, when  they  were  separated  for 
apostolic  and    missionary    work   (ach 

13  :3). 

3,  4.  The  third  verse  repeats  the 
idea  of  the  second  verse.  Such  a 
man,  one  in  Christ  and  caught  up 
even  to  the  third  heaven.  How  that 
he  Avas  caught  up  into  paradise, 
the  abode  of  the  righteous  dead  until 

the    resurrection    (Luke  23:  43   and  note  ;  Rev. 

2:7).  Some  have  thought  paradise  a 
more  exalted  place  than  the  third 
heaven,  but  this  is  not  possible  if  the 
third  heaven  is  the  immediate  presence 
of  God.  Others  regard  paradise  and 
the  third  heaven  one  and  the  same. 
But  the  conjunction  And,  beginning 
the  third  verse,  indicates  a  statement 
of  an  additional  fact,  and  together  with 
the  prepositions  to  and  into  (as  far  as, 
the  tliird  heaven  and  /»/o  paradise)  in- 
dicate tliat  the  terms  are  not  identical. 
The  conception  appears  to  be  of  para- 
dise being  lower  than  the  tliird  heaven, 
but  joining  upon  it.  Tliere  is  but  one 
vision  meant  here;  but  it  is  the  more 
definitely  located  in  this  verse.     (Comp. 

Ezek.  3  :  14  ;  11  :  1 ;  43  :  5.)     Aud  heard  UU- 


Ch.  XII.] 


II.  CORINTHIANS 


405 


which  it  is  not  lawful   for  a  man  to 

utter. 

5  Of  such  an  one  will  I  glory :  « yet  of 
myself  I  will  not  glory,  but  in  mine 

6  infirmities.  For  "i  though  I  would  de- 
sire to  glory,  I  shall  not  be  a  fool ;  for  1 
will  say  the  truth :  but  now  I  forbear, 
lest  any  man  should  think  of  me  above 
that  which  he  seeth  me  to  he,  or  that  he 
heareth  of  me. 

7  And  « lest  I  should  be  exalted  above 
measure  through  the  abundance  of  the 
revelations,  there  was  given  to  me  a 
f  thorn  in  the  flesh,  s  the  messenger  of 
Satan  to  buffet  me,  lest  I  should  be  ex- 


words,  which  it  is  not  lawful  for  a  man 
to  utter. 

5  On  behalf  of  such  a  one  I  will  glory  ; 
but  on  my  own  behalf  I  will  not  glory, 

6  save  in  my  infirmities.  For  if  I  should 
desire  to  glory,  I  should  not  be  foolish, 
for  I  should  be  speaking  the  truth ;  but 
I  forbear,  lest  any  one  should  reckon 
of  me  above  what  he  sees  me  to  be,  or 

7  hears  from  me.  And  that  I  might  not 
be  exalted  overmuch  by  the  abun- 
dance of  the  revelations,  there  was 
given  to  me  a  thorn  in  the  flesh,  a 
messenger  of  Satan  to  buffet  me,  that 
I  should  not  be  exalted   overmuch. 


c 11  :  30. 


d  10  :  8  ;  11  :  16. 


e  1  Tim.  3  :  6.  /See  refs.  Num.  33  :  35  ;  Gal.  4  :  13,  14. 

3  Job  2  :  7  ;  Luke  13  :  16. 


speakable  words,  not  to  be  spoken 
on  account  of  their  sacredness,  which 
it  is  not  lawful,  or  permitted  to,  a 
man  to  utter.  "There  are  some 
things  in  this  world  too  low  to  be 
spoken  of,  and  some  things  too  high. 
You  cannot  discuss  the  latter  without 
vulgarizing  them"  (F.  W.  Robert- 
son). The  vision  was  intended  for 
Paul,  not  for  others.  A  like  reticence 
was  observed  by  Rev.  Wm.  Tennent 
(died  at  Freehold,  N.  J.,  1777),  who 
when  a  young  man  had  a  trance  which 
lasted  three  days,  during  which  time 
he  said  he  heard  "unutterable things." 
Such  examples  are  in  striking  contrast 
to  Mahomet  and  many  others,  who  have 
given  full  details  of  the  things  they 
profess  to  have  seen  in  their  ecstasies. 

5.  Of  such  a  one,  who  had  been 
lifted  out  of  himself,  as  it  were,  into  this 
exalted  condition,  Avill  I  glory;  yet, 
or  hut,  of  myself  as  I  now  am  in  my 
ordinary  weak  condition,  I  will  not 
glory  except  in  my  infirmities,  or 
weaknesses  (ii:3o).  In  that  extraordi- 
nary condition  he  was  not  his  active, 
but  passive  self,  wrought  upon  and  glo- 
rified by  God.  Between  such  a  one, 
and  himself  of  every-day  life  and  ex- 
perience, he  saw  a  marked  distinction. 
While  he  might  glory  in  the  one,  he 
could  not  in  the  other,  save  in  those 
things  which  indicated  weakness  and 
humility.  This  was  indeed  a  rebuke 
to  the  self-assertion  and  boasting. of  his 
opposers. 

6.  For  though  I  would,  rather, 
should,  desire  to  glory  respecting 
myself,  as  it  is  implied  (in  ver.  5)  that  I 
might  glory,  still  I  shall  not  he  a 
fool,  rather,  I  should  not  be  foolish,  for 
I  should  speak  the  truth ;  what  I  say 


will  accord  with  fact.  But  I  for- 
bear; he  refrains  from  this  glorying 
because  he  would  have  no  one  over- 
estimate him.  Lestany  man  should 
think  of  me,  estimate  me,  above  that 
which  he  seeth  me  to  be,  and  that 
which  he  heareth  of,  rather,  from, 
me.  He  would  have  people  judge  of 
him  by  coming  into  personal  contact, 
from  seeing  and  hearing  him,  by  his 
conduct,  and  the  message  and  words  he 
uttered, 

7.  Paul  relates  a  humbling  experi- 
ence in  which  the  grace  of  God  was  dis- 
played in  connection  with  his  weak- 
ness. And  in  these  circumstances  as 
implied  in  the  preceding  verses,  lest  I 
should  be  exalted  above  meas- 
ure, or  overmuch,  and  become  proud 
and  boastful,  through  the  abun- 
dance of  the  revelations,  which  I 
have  spoken  of  (thus  identifying  the 
experiences  of  ver.  2-4  as  his  own), 
there  was  given  me  a  thorn,  a 
sharp  splinter,  in  my  flesh,  ora  sharp 
stake  piercing  my  flesh,  a  messenger 
of  Satan,  perhaps  with  reference  to 
Job's  trial  when  Satan  smote  his  flesh 
(Job  2: 5, 7),  to  buffet  mc,  to  pierce 
and  maltreat  me,  lest  I  should  be 
exalted  overmuch.  The  discipline 
and  its  purpose  was  of  God,  though 
Satan  was  permitted  to  act  as  the  in- 
strument. What  this  thorn  or  pointed 
stick  was  has  been  much  discussed,  but 
never  definitely  settled.  From  the 
statement  that  it  was  in  the  flesh,  and 
that  he  was  buffeted  thereby,  it  is  nat- 
ural to  infer  that  it  was  some  physical 
malady,  painful,  like  a  continual  jp?erc- 
ing  of  the  flesh  with  a  thorn.  Per- 
haps Paul  refers  to  it  in  his  Epistle  to 
the  Galatians  by  the  "infirmity  of  the 


406 


II.  CORINTHIANS 


[Ch.  XII. 


8  alted  above  measure.  ''  For  this  thing 
I  besought   the    Lord    thrice,  that   it 

9  might  depart  from  me.  And  he  said 
unto  me,  '  My  grace  is  sufficient  for 
thee :  ''  for  my  strength  is  made  per- 
fect in  weakness.  Most  gladly  there- 
fore '  will  I  rather  glory  in  my  infirmi- 
ties,  •"  that  the  power  of  Christ  may 

10  rest  ujx)n  me.  Therefore  °  I  take  pleas- 
ure in  infirmities,  in  reproaches,  in  ne- 
cessities, in  persecutions,  in  distresses 
»for  Christ's  sake:  pfor  when  I  am 
weak,  then  am  I  strong. 


8  Concerning  this  I  besought  the  Lord 
thrice,  that  it  might  depart  from  me. 

9  And  he  has  said  to  me,  My  grace  is 
sufficient  for  thee ;  for  riiy  power 
is  made  perfect  in  weakness.  Most 
gladly  therefore  will  I  rather  glory 
in  my  infirmities,  that  the  power  of 

10  Christ  may  abide  on  me.  Wherefore  I 
take  pleasure  in  infirmities,  in  re- 
proaches, in  necessities,  in  persecu- 
tions, in  distresses  for  Christ's  sake : 
for  when  I  am  weak,  then  I  am  power- 
ful. 


h  See  Deut.  3  :  23-27  ;  Matt.  26  :  39-44.  i  3  :  5  ;  Isa.  43  :  2  ;  1  Cor.  10  :  13. 

klsa..  40  :  29-31  ;  Phil.  4  :  13 ;  Heb.  11  :  34.        ill  :  30.        ml  Peter  4  :  13,  14.        n7  :  4  ;  Rom.  5  :  3. 

o  Man.  5  :  11  ;  1  Cor.  4  :  10.  p  13  :  4 ;  Ps.  37  :  39 ;  Hab.  3  :  17-19. 


flesh"  and  the  "temptation  in  the 
flesh  "  (Gal.  4  :  14),  in  which  case  it  may 
have  been  some  inflammation  of  the 
eyes  (oai.  * :  is),  brought  on  by  exposure 
and  fatigue  in  his  travels  in  Asia 
Minor.  And  Gal.  6  :  11  may  also  con- 
tain a  reference  to  this  weakness  of  his 
eyes  when  he  speaks  of  the  ' '  large  let- 
ters he  wrote  with  his  own  hand." 
The  Corinthians  probably  knew  what 
Paul  meant,  and  it  is  enough  for  us  to 
know  that  it  was  some  trying  and  pain- 
ful aflliction, 

8,  For  this  thing,  or  concerning 
this,  I  besought  the  Lord  thrice,  at 
three  different  times  in  earnest  pleadings 
(comp.  our  Lord's  praying  thrice  in 
Gethsemane,  Matt.  26  :  36-39), that  it, 
the  thorn,  or  according  to  some,  that  he, 
the  messenger  or  angel  of  Satan,  might 
depart  from  me.  Lord  here  means 
Christ.  In  the  answer  (vcr. 9)  "my 
strength,"  or  power,  is  promised,  which 
Paul  says  is  "the  power  of  Christ," 
Like  Stephen,  Paul  calls  on  the  Lord 

Jesus  (Acts  7  :  59  ;  comp.  Luke  23  :  42,  46)  .     Such 

prayers  as  those  of  our  Lord  and  of 
Paul  were  the  cries  of  weak  humanity, 
and  perfectly  right  if  made  in  submis- 
sion to  the  Divine  will. 

9.  Twice  he  prayed  without  an  an- 
swer; the  third  time  the  answer  came. 
And  he  said  to  me,  more  exactly, 
and  he  hath  said  to  mc,  implying  that 
the  beneficent  results  of  the  answer 
still  continued  to  him.  How  Christ 
said  this  we  are  not  told,  whether  in  a 
vision  or  througli  an  inner  voice.  My 
grace  is  sutticient  for  thee.  Leave 
all  to  me.  My  gracious  favor  imparted 
to  thee  will  be  enough.  Even  that 
which  seems  a  hindrance  will  be  made 
to  thee  a  source  of  strength.     For  (in- 


troducing the  reason  why  Christ's  grace 
was  enough)  my  strength,  better,  nnj 
poiver,  is  made  perfect  in  Aveak- 

ness,  it  is  developed  and  fostered  by 
it  in  my  disciple  as  it  was  in  me  (Heb.  5  .- 

7-9;  comp.  Rom.  5  :  3-5).       TllUS     tllC     Lord's 

power,  exhibited  in  spiritual  strength,^^ 
is  the  most  conspicuous  in  physicaL 
weakness.  Christ  gave  him  not  what 
he  asked,  but  what  was  better  than  he 
asked.  Most  gladly  therefore,  in 
view  of  this  answer  and  its  comforting 
assurances,  this  grace  and  its  suffi- 
ciency, will  I  rather  glory  in  my  in- 
firmities that  the  power  of  Christ 
may  rest,  may  abide,  upon  me, 
literally,  may  fix  a  tent  over  me ;  that 
is,  that  the  power  of  Christ  may  come 
down  and  dwell  in  me  and  pervade  my 
whole  being,  working  and  giving  me 
help.  (Comp.  John  1 :  14.)  If  he  gloried  in 
his  own  strength  he  could  not  receive 
power  from  Christ ;  but  if  by  empha- 
sizing his  infirmities  he  gave  God  all 
the  glory,  then  could  the  power  of 
Christ  have  its  abode  upon  him  and  be 
an  ever-abiding  force  within  him. 

10.  In  this  verse  Paul  gives  one  of 
his  triumphant  conclusions.  There- 
fore I  take  pleasure  in  infirm- 
ities, in  bodily  weaknesses,  in 
reproaches,  or  insults,  in  neces- 
sities, necessitous  circumstances,  in 
persecutions,  in  distresses,  great 
straits  (see  on  6: 4),  for  Christ's  sake. 
All  these  things  he  endured  in  belialf 
of  Christ,  and  for  the  promotion  of  his 
cause  and  glory.  And  for  this  reason  : 
For  when  I  am  weak,  in  myself, 
then  am  I  strong,  rather,  potrrr/;//, 
through  Christ's  power  upon  me  and  in 
me.  I  am  powerful  in  enduring  and 
overcoming,    Paul  was  not  merely  re- 


Ch.  XII.] 


II.  CORINTHIANS 


407 


11  I  am  become  i  a  fool  in  glorying  ;  ye 
have  compelled  me :  for  I  ought  to 
have  been  commended  of  you  :  for  ^  in 
nothing  am  I  behind  the  very  chiefest 

12  apostles,  though  ^  I  be  nothing.  *  Truly 
the  signs  of  an  apostle  were  ■wrought 
among  you  in  all  patience,  in  signs, 

13  and  wonders,  and  mighty  deeds.  For 
what  is  it  wherein  ye  were  inferior  to 
other  ch'tU'ches,  except  it  be  that  "  I  my- 
self was  not  burdensome  to  you?  for- 
give me  ^  this  wrong. 


11  I  have  become  foolish ;  ye  compelled 
me.  For  I  ought  to  have  been  com- 
mended by  you;  for  in  nothing  was 
I  behind  these  pre-eminent  apostles, 

12  though  I  am  nothing.  Truly  the  signs 
of  an  apostle  were  wrought  among 
you   in    all    patience,    by   signs,    and 

13  wonders,  and  miracles.  For  what  is 
there,  wherein  ye  were  made  inferior 
to  the  rest  of  the  churches,  except 
that  I  myself  was  not  a  charge  to  you? 
Forgive  me  this  wrong. 


g  11  :  1,  16,  17.  r  11  ;  5  ;  Gal.  2  :  6-14. 

1 6  :  4-10  ;  Rom.  15  :  18,  19  ;  1  Cor.  9  :  2. 


s  1  Cor.  15 
Mil  :8,  9. 


8,  9  ;  Eph.  3 
a;ll  :  7. 


signed  to  sufferings,  enjoying  the 
peaceful  fruits  of  resignation;  but  he 
also  took  pleasure  in  trials,  because 
Christ  was  glorified  thereby,  and  thus 
partook  of  the  higher  joys  of  Christ's 
glory  and  victorious  work  (Rom.  7 :  24, 25). 
11-13.  They  had  compelled  his 
boasting,  though  the  signs  of  his 
apostleship  weee  among  them. 

11.  Paul  is  now  drawing  to  the 
close  of  his  long,  animated  self-defense, 
and  as  he  looks  over  what  he  had  writ- 
ten, he  says,  I  am  become  a  fool, 
better,  /  have  become  foolish,  in  thus 
glorying.  The  meaning  is  expressed 
by  the  words,  in  glorying,  but  they 
are  wanting  in  the  best  manuscripts. 
But  his  apology  is,  ye  have  com- 
pelled me,  by  your  misjudgments  of 
me  and  your  conduct  toward  me,  and 
the  consequent  spiritual  danger  to  your- 
selves. In  other  words,  the  blame  is 
not  mine,  but  yours.  For,  instead  of 
being  compelled  to  defend  myself,  I 
ought  to  have  been  commended 
by  you.  Both  /and  you  are  emphatic. 
They  had  had  abundant  evidences  of 
his  apostleship ;  for  in  nothing  am 
I,  rather,  2vas  I,  behind  the  very 
chiefest  apostles,  the  most  eminent 
apostles  (see on  11 : 5),  whcii  I  was  amoug 
you,  though  I  be  nothing  in  my- 
self (1  Cor.  15  :8-10). 

12.  But  though  Paul  speaks  most 
humbly  of  himself,  yet  the  grace  of  God 
had  wrought  mightily  through  him. 
Truly  the  signs  of  an  apostle,  of 
one  who  is  truly  such,  were  wrought 
among  you  in  all  patience,  endur- 
ance, steadfastness,  in,  or  by,  signs, 
wonders,  and  mighty  deeds.  The 
three  words  in  the  original  are  those 
which  denote  miracles;  see  "Notes  on 
Matthew,"  introductory  note  to  chap- 
ter 8.     Paul  brings  to  view  two  kinds 


of  evidences  of  his  apostleship,  his  en- 
durance for  Christ's  sake  which  was 
inward,  and  the  miracles  which  w^ere 
the  outward  credential  of  his  mission 
from  Christ.  And  these  two  were 
united  in  him ;  and  both  were  essen- 
tial— the  signs  and  the  spirit  in  which 
they  were  wrought.  Notice  he  does  not 
say  "  I  endured,"  for  that  was  of  grace, 
nor  "I  wrought,"  for  that  was  of  God. 

13.  And  to  justify  what  he  had  just 
said,  and  to  answer  every  objection,  he 
asks.  For  Avhat  is  it  wherein  ye 
were  made  inferior  to  other 
churches,  in  comparison  with  the  rest 
of  the  churches,  except  that  I  my- 
self was  not  burdensome  to  you? 
He  had  not  done  less  work,  nor  per- 
formed less  miracles,  among  them  than 
among  others.  The  only  possible  dis- 
paragement of  them  was  that  he  had 
not  been  chargeable  to  them,  which  was 
his  right  (i  Cor.  9  :  i-e).  In  this  respect 
they  had  indeed  been  made  inferior  to 
the  other  churches.  He  had  treated 
them  as  poor,  unable,  or  unwilling. 
And  this  receiving  pay,  it  would  seem, 
had  been  made  by  his  opponents  one  of 
the  signs  of  an  apostle.  He  had  done 
wrong  in  their  eyes,  and  it  had  really 
been  productive  of  some  wrong  among 
them,  while  the  apostle  had  done  it  with 
good  intentions  and  for  good  reasons 
(11:7,  ff.).  It  was  a  small  matter,  and 
he  already  had  justified  his  conduct 
(11:11,12).  Yet  he  adds,  doubtless  in 
gentle  irony,  forgive  me  this 
w^rong,  tMs  injustice,  whatever  there 
may  have  been,  in  doing  you  such  a 
favor  as  preaching  to  you  the  gospel  for 
nothing. 

14-31.  Will  still  continue  to 
act  disintekestedly  and  hon- 
estly ;  his  object  their  reforma- 
TION. 


408 


II.  CORINTHIANS 


[Ch.  XII. 


Concluding  exhortations,  warnings,  and 
salutations. 

14  y  Behold,  the  third  time  1  am  ready 
to  come  to  you ;  and  I  will  not  be 
burdensome  to  you ;  for  *  I  seek  not 
yours,  but  you  :  a'for  the  children  ought 
not  to  lay  up  for  the  parents,  but  the 

15  parents  for  the  children.  And  ^I  will 
very  gladly  spend  and  be  spent  efor 
you  [(rirrk,  your  souls]  ;  though  «Hhe 
more  abundantly  I  love  you,  the  less  I 
be  loved. 

16  But  be  it  so, « I  did  not  burden  you : 
nevertheless,  being   crafty,  I   caught 


14  Behold,  this  is  the  third  time  I  am 
ready  to  come  to  you;  and  I  will  not 
be  a  charge  to  you ;  for  I  .seek  not 
yours,  but  you  ;  for  the  children  ought 
not  to  lay  up  for  the  parents,  but  the 

15  parents  for  the  children.  And  I  will 
most  gladly  spend  and  l)e  spent  for 
your  .souls ;  if  I  love  you  more  abun- 
dantly, am  I  to  be  loved   the   less? 

16  But  be  it  so,  I  was  not  myself  a  charge 
to  you ;  but  yet,  being  crafty,  I  caught 


yi 

15-18 

,23 

;  13 

:  1 ;  1  Cor 

16 

5-7. 

z  Acts  20 

33 

1  Cor.  10 

:33; 

1  Thess.  2 

:  19 

20 

1  Peter  5 

:  2-4. 

a 

Prov. 

13: 

22; 

1  Tim.  5  : 

8. 

6  PhU.  2 

.  17  ;  1  Thess. 

2  :8. 

c  7  :  3  ;  John  10 

10, 

11; 

2  Tim.  2  : 

10. 

d6  : 

12,  13. 

ell  : 

9. 

14.  Paul  here  begins  the  conclusion 
of  the  Epistle.  Behold,  this  is  the 
third  time  I  am  ready  to  come  to 
you.  Some  take  this  to  mean  the  third 
intention  of  his  coming,  having  been 
but  once  before,  and  that  his  intention 
had  not  been  carried  out  but  once 
(i :  15-17).  But  the  most  natural  mean- 
ing is  that  he  had  visited  Corinth  twice 
before,  and  this  is  confirmed  by  13  :  1. 
When  his  second  visit  occurred  we  do 
not  know.  It  must  have  been  before  he 
wrote  the  lost  Epistle  mentioned  in  1 
Cor.  5  :  9,  possibly  during  the  first 
eighteen  months  of  his  residence  at 
Ephesus.  But  it  seems  to  me  better  to 
suppose  that  a  period  of  two  or  three 
months  elapsed  between  the  eleventh 
and  twelfth  verses  of  the  eighteenth 
chapter  of  the  Acts  (on  which  see 
notes),  when  Paul  left  Corinth  to  go  into 
Macedonia  by  way  of  Athens ;  but  not 
completing  his  intended  journey  he 
comes  back  to  Corinth  a  second  time. 

(Comp.  1  Thess.  2:17,  18;  3:1.)      This    WOUld 

make  Acts  18  :  12-18  descriptive  of  his 
second  visit.  Confirmatory  of  this  is 
the  probability  that  this  visit  occurred 
before  the  coming  of  Apollos  to  Corinth 
( Acts  19 : 1 ;  1  Cor.  3:6).  Paul  was  probably 
at  Corinth  in  a.  D,  55;  and  from  the 
First  Epistle  to  the  Corinthians  we  can 
hardly  suppose  that  he  and  Apollos 
were  there  at  the  same  time,  or  that  he 
came  there  after  Apollos.  So  this  sec- 
ond visit  would  come  before  he  came  to 
Ephesus  on  his  third  journey  ( Acts  19  :  i ). 
(See  this  more  fully  discussed  in 
"Clark's  Harmonic  Arrangement  of 
the  Acts,"  pp  216-218.) 

And  I  Avill  not  be  burdensome, 
a  charge,  to  you,  as  he  had  not  been 


on  his  two  previous  visits  (ii:9).  He 
proposed  to  continue  the  exercise  of 
this  disinterested  alFection.  And  the 
reason  he  gives :  For  I  seek  not 
yours,  your  money  and  your  praise, 
but  you,  your  souls  for  Christ,  your 
salvation  through  him.  And  he  justi- 
fies this  conduct  from  the  relation  of 
parents  to  children,  and  the  duty  of  the 
former  to  the  latter.  Not  the  children 
should  lay  up  for  their  parents,  but 
the  parents  for  the  children.  The 
Corinthians  were  his  spiritual  children 
(1  Cor.  4:15);  and  he  was  laying  up  for 
them  the  spiritual  treasures  of  the  un- 
searchable riches  of  Christ's  kingdom 

(Eph.  2:7;  3:8;  Rom.  11  :  33). 

15.  And  it  was  a  matter  of  joy  to 
Paul  to  do  this.  And  I  will  very 
gladly,  that  is,  most  gladly,  spend 
whatever  I  have  and  be  spent  tvhoUy, 
time,  strength,  and  even  life  itself, 
be  utterly  icorn  out,  for  you,  rather, 
for  your  souls.  Most  gladly  would  he 
consecrate  his  money,  strength,  and 
life  for  their  salvation.  The  rest  of 
this  verse  is  a  question,  according  to 
the  most  approved  text :  If  I  love  you 
more  abundantly,  am  I  to  be  loved  the 
lessf  Am  I  to  be  misjudged  and  cen- 
sured as  some  of  you  have  done?  and 
thus  be  less  esteemed  and  loved  ?  The 
implied  answer  is.  By  no  means ;  but 
you  should  be  loved  the  more.  This 
passage  shows  how  intense  was  Paul's 
allection  for  his  converts,  and  how  he 
yearned  for  their  love. 

16.  But  be  it  so,  you  may  say; 
let  it  be  regarded  as  a  settled  fact.  I 
have  made  out  my  case.  I  did  not 
myself  burden  you.  You  admit  that 
it  was  all  right.     Nevertheless,  or 


Ch.  XII.] 


II.  COEINTHIANS 


409 


17  you  with  guile.  ^  Did  I  make  a  gain  of 
you  by  any  of  them  whom  I  sent  unto 

18  you?  '  el  desired  Titus,  and  with  him  I 
sent  a  >>  brother.  Did  Titus  make  a 
gain  of  you?  Walked  we  not  in  the 
same  spirit?  Walked  we  not  in  the 
same  steps  ? 

19  i  Again,  think  ye  that  we  excuse  our- 
selves unto  you?  ''We  speak  before 
God  in  Christ :  '  but  we  do  all  things, 

20  dearly  beloved,  for  your  edifying.  For 
I  fear  lest,  when  l'  come,  l"  shall  not 
find  you  such  as  I  would,  and  that  ™  I 
shall'  be  found  unto  you  such  as  ye 
would  not :  lest  there  be  debates,  envy- 


17  you  with  guile.  Did  I  make  gain  of 
you,  through    any  of   those  whom   I 

18  have  sent  to  yoii?  I  exhorted  Titus 
[to  go] ,  and  sent  with  him  the  brother. 
Did  Titus  make  gain  of  you  ?  Did  we 
not  walk  in  the  same  spirit ;  did  Ave 
not  in  the  same  steps? 

19  Do  ye  all  this  time  suppose  that  we 
are  excusing  ourselves  to  you?  Be- 
fore God  in  Christ  we  are  speaking ; 
and  all,  beloved,  for  building  you  up. 

20  For  I  fear,  lest  perhaps,  when  I  come, 
I  should  find  you  not  such  as  I  wish, 
and  that  I  too  "should  be  found  by  you 
such  as  ye  wish  not ;  lest  there  snould 


/7  :2. 


Sr8:6,  16,  22.  ft8  :  18. 

no  :  8 ;  1  Oor.  10  :  33. 


i5  :  12.  fcll  :  31;  Rom.  9  :  1. 

ml3  :  2,  10;  1  Cor.  4  :  21. 


But,  some  one  may  think  and  perhaps 
say,  being  cra-fty ,  cinining,  I  caught 
you  Avith  guile,  by  artifice  and 
deceit,  making  gain  of  you  through 
others ;  implying  perhaps,  getting 
money  under  pretext  of  a  collection  for 
the  poor  saints  at  Jerusalem.  Paul  is 
not  describing  his  own  course  of  con- 
duct ;  but  referring  to  a  possible  in- 
sinuation of  his  adversaries,  which  he 
proceeds  in  the  next  verse  to  refute. 
This  was  a  perfectly  natural  suggestion 
for  a  suspicious,  worldly-minded  Chris- 
tian professor  to  make,  one  who  had 
some  dislike  to  Paul,  and  who  could 
not  appreciate  his  seli-sacrificing  spirit 
and  disinterested  love. 

17.  Paul  appeals  to  the  conduct  of 
Titus  and  his  companions  at  Corinth, 
as  a  refutation  of  a  possible  charge  that 
he  had  sought  in  an  underhanded  way  to 
obtain  money  of  the  Corinthians.  Did 
I  make  a  gain  of  you,  take  advan- 
tage of  you,  by  any  of  them  Avhom 
I  have  sent  unto  you  ?  Did  I 
through  them  get  money  or  any  per- 
sonal advantage  of  you  ?  The  question 
requires  a  negative  answer. 

18.  I  desired,  rather,  exhorted, 
Titus  to  go,  and  with  him  sent  a, 
literally,  the,  brother  (8  :  18-22).  Did 
Titus  make  a  gain  of  you?  did 
he  overreach  and  take  advantage? 
Walked  we  not  in  the  same 
spirit  of  self-sacrifice  and  disinter- 
ested love  ?  Walked  we  not  in  the 
same  steps,  showing  the  same  unsel- 
fish conduct  ?  Both  of  these  questions 
imply  an  affirmative  answer.  Paul  ap- 
peals to  facts  which  were  unanswer- 
able. The  conduct  of  Paul  and  his 
messengers  was  in  perfect  accord.  The 
brother  spoken  of  was  doubtless  one 


well  known  to  the  Corinthians.  Titus 
had  just  returned  from  a  visit  to  them, 
reporting  their  penitence  (7:6). 

19.  Paul  has  concluded  his  defense 
of  himself.  He  now  guards  them  from 
supposing  that  he  stood  before  them  in 
judgment,  or  that  they  were  his  judges. 
Again,  or  according  to  the  preferable 
text,  Have  ye  long  been  thinking  that 
we  are  excusing,  justifying,  ourselves  to 
youf  Have  you  all  the  time  that  I 
have  been  defending  myself  supposed 
that  I  Avas  at  all  accountable  to  you, 
and  that  our  own  reputation  was  the 
chief  thought  in  our  minds?  Most 
solemnly  does  he  correct  any  such  erro- 
neous idea.  We  speak  before  God 
in  Christ.  It  is  in  the  presence  of 
God,  who  is  his  judge,  that  he  as  a 
Christian  in  fellowship  with  Christ 
speaks  these  things.  He  had  not  been 
Avriting  in  a  human,  selfish  spirit,  but 
as  one  spiritually  united  with  Christ, 
(comp.  1  :i8, 23;  2  :n.)  But  we  do_,  or 
speak,  all  things  for  your  edify- 
ing, for  your  good  and  for  building 
you  lip  in  your  Christian  faith  and  life. 
His  defense  had  not  been  for  personal 
and  selfish  ends ;  it  was  not  for  his  own 
reputation,  but  for  their  spiritual  up- 
building. 

20.  This  verse  is  confirmatory  of 
the  preceding.  There  is  much  need 
that  I  do  this  for  your  edification. 
For  I  fear  lest  possibly  when  I 
come  I  shall  not  find  you  such 
as  I  Avould,  but  such  as  are  described 
in  the  latter  part  of  this  verse;  and 
that  I  shall  be  found  unto  you 
such  as  ye  would  not,  an  apos- 
tle of  Christ  exercising  apostolic  au- 
thority, as  described  in  the  next  verse. 
Lest    there    be    debates,    rather. 


410 


11.  CORINTHIANS 


[Ch.  XII. 


ings,  wraths,  strifes,  backbitings,  whis- 
21  perings,  swellings,  tumults:  and  lest, 
•when  I  come  again,  my  God  "  will  hum- 
ble me  among  you,  and  tfiat  I  shall 
bewail  many  ""which  have  sinned 
already,  and  have  not  repented  of  tlie 
uncleanness  and  p  fornication  and  las- 
civiousness  which  they  have  com- 
mitted. 


be  strifes,  jealousy,  wi  aths,  party  spirit, 
backbitings,  whisperings,  swellings, 
21  tumults ;  lest,  w  hen  1  come  figain,  my 
God  should  humljJe  me  before  you, 
and  I  should  mourn  for  many  of  those 
who  have  sinned  V>efore,  and  repented 
not  of  the  uncleanness,  and  fornica- 
tion, and  wantonness,  which  they 
practiced. 


n  2  :  1-4 ;  Phil.  3  :  18,  19. 


0 13  :  2. 


pi  Cor.  5  :  1. 


Strifes;  envyings,  jealousy;  wrath, 
angry  passions;  strifes,  party  spirit; 
backbitings,  defamation ;  whis- 
perings, secret  slanders;  swellings, 
puffings  up  of  soul;  tumults,  dis- 
turbances and  disorders.  What  a  ter- 
rible condition  among  these  Corinthian 
converts  do  these  words  describe  as  to 
their  conduct  and  their  relation  one  to 
another  (icor.  i:ii). 

21.  I  fear  (ver.  20)  lest  Avhen  I 
come  again,  my  God  (recognizing 
God's  close  personal  relation  to  myself 
in  this  matter)  should  humble  me 
before  you,  should  make  me  blush 
and  suffer  mortification  in  respect  to 
your  impurities.  The  apostle  felt  that 
there  was  enough  possibility  of  this  to 
make  him  anxious,  and  that  too  among 
those  who  had  professed  conversion  un- 
der his  ministry.  And  that  I  should 
bewail  mcmy  of  those  trho  have  singled 
before,  and  have  not  repented  of 
tlie  uncleanness  and  fornica- 
tion and  lasciviousness,  licen- 
tiousness, which  they  have  com- 
mitted, ox  practised.  The  sins  of  im- 
purity connected  with  their  private 
lives  are  here  distinguished  from  those 
sins  mentioned  in  the  preceding  verse. 
These  sins  of  sensuality  show  the  in- 
fluence of  Corinthian  morals  upon  the 
Corinthian  church  ;  and  they  appear  to 
have  been  common  (1  Cor.  s":  1 ;  6  :  12-20), 
and  some  had  not  repented.  The  apos- 
tle was  willing  to  forgive  offenders 
when  they  Iiad  abandoned  their  sin. 
But  if  any  sliould  be  made  the  subject 
of  church  discipline  and  excluded,  it 
would  be  a  ground  of  sorrow^  to  the 
apostle  ;  and  he  would  mourn  for  them 
if  he  should  be  compelled  to  exercise 
apostolic  authority  in  the  matter  (1  tor. 

f)  :  3-7  ;  2  Cnr.  7  :  «  ).         T  ll  (^     apoStlc      llOpcd 

that  those  who  had  sinned  brfore  his 
writing  would,  after  his  letters  were  re- 
ceived, repent  of  their  sins  before  his 
coming  among  them. 


Practical  Remarks. 

1.  It  is  always  safe  to  glory  in  what 
Christ  has  done  for  us  (ver.  1 ;  Gal.  6  :  14). 

2.  Paul  believed  that  the  soul  is  the 
man,  and  that  it  can  act  apart  from  the 
body  (ver.  2,  4 ;  Phil.  1  :  20-23). 

3.  We  can  learn  much  of  the  future  life 
and  of  heaven  from  the  Scriptures.  Yet 
let  us  beware  against  being  wise  beyond 
what  is  written  (ver.  2-4 ;  5:1-4;  Rev. 
21:  1,  ff. ;  Deut.  29  :  29). 

4.  There  is  a  conscious  state  between 
death  and  the  resurrection  (ver.  4 ;  5:8; 
Luke  23  :43). 

5.  We  may  well  glory  in  infirmities 
when  they  bring  us  great  blessings,  and 
draw  us  nearer  to  Christ  (ver.  5 ;  Col.  1 : 
24;  Phil.  3  :  10). 

6.  If  Christ  gives  us  special  favors  of  his 
presence  and  spirit,  we  should  give  him 
corresponding  honor  in  our  lives.  And 
we  should  be  willing  to  be  judged  by  our 
fellow-men  according  to  our  conduct, 
rather  than  any  real  or  supposed  revela- 
tions that  we  have  enjoyed  (ver.  6 ;  Acts 
20  :  18,  35). 

7.  Christians  are  in  special  danger  of 
spiritual  pride,  and  must  guard  against  it. 
One  of  the  designs  of  afflictions  is  to  pro- 
duce humility  (ver.  7;  1  Tim.  3  :  6;  1 
Peter  5  :  5-7 ;  Dan.  6  :  20-23). 

8.  Wc  should  bring  all  our  trials  and 
afflictions  to  the  Lord  earnestly  yet  sub- 
missively (ver.  8  ;  2  Sam.  12  :  16-20 ;  Mark 
14  :  32-41). 

9.  The  Lord  answers  prayer,  but  often 
in  his  own  way,  which  is  better  than  ours 
(ver.  9  ;  Deut.  3  :  23-27  ;  Job  42  :  1-6). 

10.  Christians  are  not  losers  but  rather 
gainers  through  trials  ;  they  may  well  re- 
joice (ver.  10  ;  Rom.  5  :  3-5). 

11.  Humility  is  an  ornament  to  the 
greatest  saint  (ver.  11,  12;  Col.  3  :  12;  1 
Peter  5:  5). 


Ch.  XIII.] 


II.  CORINTHIANS 


411 


13  THIS  is  1  the  third  time  I  am  coming 
to  you.  'In  the  mouth  of  two  or  three 
witnesses  shall  every  word  be  estab- 

2    lished.    » I  told  you  before,  and  foretell 


13  THIS  is  the  third  time  I  am  coming 
to  you.  At  the  mouth  of  two  wit- 
nesses, and  of  three,  shall  every  word 

2    be  established.    I   have   before  said, 


q  12  :  14. 


r  See  refs.  Deut.  17  :  6. 


slO  :  2;  1  Cor.  4  :  19-21. 


12.  How  painful  to  many  a  pastor's 
heart  are  the  misjudgments  of  his  hearers, 
and  their  lack  of  appreciation  of  his  self- 
denying  love  (ver.  11,  15). 

13.  Those  for  w'hom  we  do  the  greatest 
kindness  sometimes  appreciate  it  the 
least  (ver.  13). 

14.  While  ministers  of  Christ  can  claim 
a  competent  support,  their  great  object 
should  be  the  present  and  final  salvation 
of  their  hearers  (ver.  14  ;  Acts  20  :  33  ; 
John  10: 11;  1  Cor.  10  :  33). 

15.  The  faithful  minister  deserves  the 
deepest  love  of  his  people.  Yet  even 
though  he  receive  ingratitude,  he  should 
gladly  employ  his  time  and  strength  for 
their  souls  in  obedience  to  Christ  (ver.  15). 

16.  The  best  of  men  are  exposed  to  slan- 
ders and  evil  surmisings  (ver.  16 ;  Matt. 
10  :  24,  2-5). 

17.  It  becomes  ministers  to  be  very  care- 
ful in  their  financial  matters  (ver.  17,  18  ; 
ICor.  16:3,  4). 

18.  It  should  be  the  aim  of  the  Chris- 
tian always  to  live  in  the  full  conscioiLs- 
ness  of  doing  right  (ver.  18;  Acts  23  : 1). 

19.  The  minister  should  be  frank  and 
honest,  laboring  unselfishly  for  Christ 
and  his  cause  (ver.  19  ;  5  :  13,  14). 

20.  Open  and  private  sins,  such  as  Paul 
names,  deserve  the  severest  penalties  of 
church  discipline  (ver.  20,  21 ;  1  Cor.  5  : 
4-7;  6:  16-18). 

21.  It  is  a  joy  to  the  pastor  to  have  his 
converts  walk  in  the  truth  ;  but  it  is  a 
cause  of  deep  sorrow  to  see  them  turn 
back  into  sin  (ver.  21 ;  Phil.  3  :  18,  19;  3 
John  4). 

22.  Exclusion  from  the  church  should 
be  inflicted  in  obedience  to  Christ,  for  the 
good  of  the  church,  in  a  spirit  of  sorrow 
and  of  love,  and  in  prayer  for  the  repent- 
ance of  the  offender  (ver.  20,  21 ;  13  : 1-3 ; 
Matt.  18  :  17  ;  1  Cor.  5:4:2  Cor.  2  :  5-8). 

CHAPTER  XIII. 

Paul  continues  to  dwell  upon  his 
apostolic  conduct  w  hich  he  proposes  to 
exercise  toward  them.     When  he  comes 


he  will  enforce  discipline  (ver.  i-4) ; 
he  exhorts  them  to  self-examination 
(ver.  5, 6);  prays  for  their  perfection 
(ver.  7-9),  and  writes  now  in  order  to 
avoid  severity  when  he  comes  (ver.  lo). 
He  concludes  with  exhortations,  salu- 
tation, and  an  invocation  (ver.  ii-u). 

1-10.  The  exercise  of  his  apos- 
tolic AUTHORITY  AT  HIS  THIRD  COM- 
ING TO  Corinth.  Discipline  will  be 
enforced.  Hence  they  should  examine 
themselves ;  and  he  prays  that  they 
may  stand  the  test. 

1.  Paul  affirms  the  certainty  of  his 
coming.  This  is  closely  connected  with 
the  preceding  chapter.  This  is  the 
third  time  I  am  coming  to  you. 
The  language  is  positive,  and  implies 
that  he  had  visited  Corinth  twice  be- 
fore. The  second  visit  is  not  defi- 
nitely referred  to  in  the  Acts.  (See  note 
on  12:14.)  In  the  mouth,  upon  the 
oral  testimony,  of  two  or  three  wit- 
nesses, of  tu'o  witnesses  and  of  three, 
shall  every  Av^ord  be  established. 
This  is  quoted  from  Deut.  19  :  15.  His 
two  previous  visits,  with  his  own  testi- 
monies and  warnings,  were  like  two 
witnesses ;  and  his  third  visit  would  be 
the  confirming  evidence  of  the  preced- 
ing two.  This  has  been  the  usual  in- 
terpretation. But  Meyer  and  some 
others  understand  that  Paul  proposes 
at  his  next  visit  to  resort  to  the  strict- 
est legal  proceedings.  The  usual  inter- 
pretation seems  to  be  the  preferable  one. 
His  several  visits  were  indeed  repeated 
testimonies  to  the  truth  and  against 
offenses  and  w^ere  suggestive  of  this 
Scripture,  and  were  illustrated  by  it. 
Yet  the  language  implies  that  he  would 
proceed  to  the  discipline  of  oifenders. 
Not  that  he  would  do  it  alone,  for  this 
power  belonged  ordinarily  to  the  church 

(Matt.  18:16;  1  Cor.  5:12,  13),     and     CVCU     in 

the  exercise  of  apostolic  authority  he 
did  not  act  altogether  independently  of 

the  church  (  l  Cor.  5:3-5), 

2.  His  repeated  visits  were  not  only 
in  the  nature  of  testimonies  to  them  for 
the  trutli,  but  also  as  arguments  for 
their  obedience.  I  told  you  before, 
during  my  second  visit,  and  noivfore- 


412 


11.  CORINTHIANS 


[Ch.  XIII. 


you,  as  if  I  were  present,  the  second 
time  ;  and  being  aUsent  now  I  write  to 
them  which  heretofore  have  sinned, 
and  to  all  other,  that,  if  I  come  again, 

3  I  will  not  spare :  since  ye  seek  a  proof 
of  Christ  'speaking  in  me,  which  to 
you- ward  is  not  weak,  but  is  "mighty 

4  in  you.  »  For  though  he  was  crucified 
through  weakness,  yet  Jhe  liveth  by 
the  fKiAver  of  God  :  for  » we  also  are 
weak  in  him,  "but  we  shall  live  with 
him  by  the  power  of  God  toward  you. 

5  •»  Examine  yourselves,  whether  ye  be 


and  now  say  beforehand,  as  when  I 
was  present  the  second  time,  so  also 
now  being  absent,  to  those  who  hereto- 
fore have  sinned,  and  to  all  the  rest, 
that  if  I  come  again  I  will  not  spare  ; 

3  since  ye  seek  a  proof  of  Christ  who  is 
speaking  in  me,  who  toward  you  is  not 

4  weak,  but  is  powerful  in  you.  For  he 
was  crucified  through  weakness,  yet 
he  lives  through  the  power  of  God. 
For  we  also  are  weak  in  him,  but  we 
shall  live  with  him  through  the  power 

5  of  God  toward  you.  Try  your  own 
selves,  whether  ye  are  iii  the  faith ; 


tMatt.  10  :  20;  1  Cor.  5  :  4;  9  :  1,  2.        ?i  12  :  12.        x  Phil.  2  :  7,  8 ;  1  Peter  3  :  18.        y  Eph.  1  :  19,  20. 
«See  4  :  7-12  ;  10  :  3,  i.  oRom.  6  :  8-11 ;  2  Tim.  2  :  11,  12.  6  See  refs.  1  Cor.  11  :  28. 


tell  you,  as  if,  rather,  as  token  I  was, 
present  the  second  time,  even  noic 
being  absent  I  write  to  them 
Avho  heretofore  have  sinned  (the 
same  words  translated  sinned,  already 
or  before,  in  12  :  21),  and  to  all  the 
others,  all  the  other  members  of  the 
church  who  might  need  warning  on  ac- 
count of  danger  from,  or  some  connec- 
tion with  those  who  had  sinned,  or  who 
needed  exhortation  to  firmness  and 
obedience  (1:23,24);  that  if  I  come 
again  I  Avill  not  spare,  I  will  not 
be  lenient  as  in  my  second  visit,  but 
will  see  that  discipline  is  faithfully  ex- 
ercised. His  indulgence  had  led  some 
to  charge  him  with  vacillation  and 
weakness  (10 : 1,10);  but  now  he  as- 
sures the  whole  church  that  at  his  next 
coming  he  will  act  with  firmness.  The 
words,  I  write,  are  wanting  in  the 
most  approved  text  and  should  be 
omitted. 

3.  This  verse  is  closely  connected 
with  the  preceding.  It  justifies  and 
gives  a  reason  for  what  Paul  had  just 
declared  :  /  will  not  spare,  since  ye 
seek  a,  the,  proof  of  Christ  speak- 
ing in  me — since  ye  seek  a  proof  of  the 
power  of  the  indwelling  Christ  who 
speaks  in  and  through  me,  ye  shall 
have  a  full  proof  of  it.  On  proof,  see 
on  2:9;  comp.  Acts  13  :  9-11.  Paul 
conceives  of  himself  as  in  a  living 
union  with  Christ,  who  dwells  in  him 
and  exerts  his  power  through  him. 
Which,  who,  to  you-ward  is  not 
weak,  in  gifts  and  miracles,  in  cor- 
recting and  punishing,  but  is  mighty 
in  you,  powerful  in  intlicting  pun- 
ishment on  those  who  remain  impeni- 
tent. Some  of  them  had  by  their 
conduct  challenged,  as  it  were,  his 
apostolic  authority  and  the  power  of 


Christ  in  him.  It  was  dangerous,  Paul 
intimates,  thus  to  provoke  Christ,  who 
spoke  through  him,  whose  power  was 
also  in  the  church  and  among  them  for 
exercising  discipline  and  punishing 
offenders  (.Matt,  is  :  20), 

4.  According  to  the  best  text, 
though  should  be  omitted.  Trans- 
late :  For  to  confirm  what  I  have  said 
regarding  Christ's  power,  he  was  (dso 
crucified  through  weakness,  hav- 
ing emptied  himself  of  his  glory  and 
voluntarily  assumed  our  human  nature 
with  all  of  its  infirmities  (8:9;  Phii.  2:7,8; 
Heb.  2 :9, 10.  n,  18) ;  yet  he  Uves  through 
the  power  of  God,  having  been  raised 
from  the  dead  and  exalted  to  glory  by 
Divine  power  where  he  ever  liveth  (Phii. 

2  :  9,  10;  Rom.  1  :  3,  4;  Eph.  1  :  20-22).      For,  tO 

give  a  reason  and  to  illustrate,  we 
also  are  weak  in  him,  in  the  same 
manner  as  he  was,  weak  and  for- 
bearing, having  voluntarily  laid  aside 
our  power  in  sparing  you ;  but  we 
shall  live  with  him  in  the  same 
manner  as  he  lived,  by,  or  through, the 
power  of  God  toward  you,  when 
we  come  among  you  (ver.  3),  It  will  be 
evident  to  the  Corinthians  that  the 
power  of  God  is  working  in  and  through 
the  apostle.  Notice  how  he  identifies 
himself  with  Christ,  in  him,  with 
him,  both  in  his  weakness  and  in  his 

strength.       (Comp.  4  :  10-12  :  10  :  4-6 ;  Gal.  6  :  17  ; 

1  Cor.  1 :  18. )  Hc  had  indeed  been  weak 
among  them,  but  upon  his  coming 
again  he  would  assume  such  authority 
and  power  as  comes  from  a  union  with 
and  as  conferred  by  the  risen  and  glori- 
fied Christ. 

5.  Instead  of  testing  and  proving 
me  to  see  whether  Christ  is  in  me,  ex- 
amine, tt^,  test,  yourselves  (em- 
phatic), whether  ye  be,  rather,  are, 


Ch.  XIIL] 


II.  CORINTHIANS 


413 


in  the  faith ;  prove  your  own  selves. 
«Know  ye  not  your  own  selves,  "^how 
that  Jesus  Christ  is  in  you,  except  ye 

6  be  e reprobates?    But  I  trust  that  ye    6 
shall  know  that  we  are  not  reprobates. 

7  Now  I  pray  to  God  that  ye  do  no  evil ;    7 
not  that  we  should  appear  approved, 
but  that  ye  should  do  that  which  is 
f  honest,  though  %  we  be  as  reprobates. 

8  For  we  can  do  nothing   against  the 

9  truth,  but  for  the  truth.    For  we  are 


prove  your  own  sel  ves.  Or  know  ye  not 
your  own  selves,  that  Jesus  Christ  is  in 
you,  unless  ye  are  reprobate  indeed. 
But  I  hope  that  ye  will  know,  that  we 
are  not  reprobate. 

Now  we  pray  to  God  that  ye  do  no 
evil ;  not  that  we  should  appear  ap- 
proved, but  that  ye  may  do  what  is 
good,  though  we  be  as  reprobate.  For 
we  have  no  power  against  the  truth, 
but  for   the   truth.     For  we   rejoice, 


c  1  John  3  :  14,  19,  24. 


d  6  :  16 ;  John  6  :  56 ;  Rom.  8  :  10  ;  Gal.  2  :  20. 
/Rom.  12  :  17.  g\  Cor.  4  :  9-13. 


el  Cor.  9  :  27. 


in  the  faith,  whether  you  are  actu- 
ally united  to  Christ  by  a  living  faith, 
whether  you  are  true  Christians  or  not. 
Not  only  try  yourselves,  but  as  a  result 
of  the  trial,  prove  yourselves,  make 
it  plain  in  your  own  consciousness  and 
by  your  fruits  as  to  whether  Christ  is  in 
you.  Know  ye  not,  rather.  Or,  if 
you  hesitate  about  doing  this,  know  ye 
'not  as  to  your  own  selves,  that  Jesus 
Christ  is  in  you,  by  the  indwelling 
of  the  Holy  Spirit,  except  ye  be 
reprobates,  unless  ye  are  reprobate 
indeed,  unable  to  stand  the  test,  and 
thus  shown  to  be  hypocrites,  mere  pre- 
tenders. But  such  a  supposition  is  not 
to  be  thought  of,  either  by  him  or  by 
them.  The  word  translated  reprobates, 
means  those  not  approved,  descriptive 
of  those  who  liave  been  tried  and  found 
wanting,  and  hence  rejected  (i  Cor.  9  :  27). 
The  thought  of  the  apostle  here  is :  If 
ye  prove  your  true  discipleship,  then 
you  will  prove  that  I,  who  taught  you, 
am  a  true  apostle.  If  you  are  not  spu- 
rious Christians  we  are  not  spurious 

apostles.       (  Comp.  3  :  2  ;  1  Cor.  9:2.) 

6.  But  whatever  may  be  the  result 
of  your  trying  and  testing  yourselves, 
I  trust,  I  cherish  the  hope,  that  ye 
shall  know  that  we  are  not  rep- 
robates, unable  to  stand  the  proof  of 
our  apostleship,  when  we  were  among 
you,  but  able  to  give  the  evidence  of 
Christ  speaking  in  and  through  us,  and 
thus  entitled  to  the  apostolic  authority 
that  we  claim.  We,  is  emphatic.  Paul 
contrasts  the  testimony  of  their  Chris- 
tian character  and  the  testing  of  his 
apostolic  authority.  In  any  case  he 
believes  the  latter  will  stand. 

7.  The  apostle  prays  that  the  Corin- 
thians may  be  directed  aright,  so  that 
there  will  be  no  need  of  exercising  au- 
thority in  severity  (ver.  4).  In  this  he 
has  no  selfish  ends,   but   their    good. 


Now  I  pray,  according  to  the  best 
text,  we  pray,  first  negatively,  that  ye 
do  no  evil,  individually  and  as  a 
church  in  these  matters,  obtaining  a 
complete  victory  over  whatever  is 
wrong,  not  that  we  should  appear 
approved,  not  for  any  personal  ends 
of  our  own.  Approved,  having  stood  the 
test,  the  opposite  of  reprobate.  But, 
we  pray  in  the  second  place  positively, 
that  ye  should,  rather,  may  do  or 
practise,  that  which  is  honest,  groocZ, 
honorable,  though  we  be  as  repro- 
bates, ?^o»g'A  we  be  aiyparently  unable 
to  stand  the  proof.  The  apostle  wishes 
the  Corinthians  to  do  what  is  right  in 
the  sight  of  God,  even  though  he  him- 
self should  appear  unapproved  in  the 
judgment  of  men.  He  would  sacrifice 
his  own  reputation  for  their  good.   ( comp. 

Rom.  9:1-3.) 

8.  Reason  and  explanation  of  Paul's 
aim  as  just  expressed.  For  we  cau 
do  nothing,  more  exactly,  For  we 
have  no  poiver,  of  Christ  speaking  in 
and  through  us  (ver.  3),  no  apostolic 
power,  against  the  truth  of  the 
gospel,  but  for,  in  behalf  of,  the 
truth,  in  its  spread  and  furtherance. 
Paul  had  been  speaking  of  the  poiver 
which  he  had  received  from  Christ; 
and  the  truth  is  that  which  is  brought 
to  view  and  embodied  in  the  gospel. 
He  had  not  received  this  power  to  exer- 
cise in  his  own  interests  against  the 
truth,  but  only  in  its  behalf  for  the 
glory  of  God.  Hence  the  discipline  of 
the  church  is  valid  only  as  it  is  in  ac- 
cordance with  the  truth.  Whatever  it 
binds  on  earth  is  not  bound  in  heaven, 
if  contrary  to  the  truth. 

9.  The  assertion  of  the  preceding 
verse  confirmed  by  the  subjects  of  the 
apostle's  joy  and  prayer.  For,  in  ac- 
cordance with  these  principles  and  mo- 
tions, we  are  glad,  better,  we  rejoice. 


414 


II.  COKINTHIANS 


[Ch.  XIII. 


glad,  h  when  we  are  weak,  and  ye  are 
strong:    and  this  also  we  wish,  ^even 

10  your  perfection.  ''Therefore  I  write 
these  things  being  absent,  lest  being 
present  1  should  use  sharpness, '  accord- 
ing to  the  ix)wer  which  the  Lord  hath 
given  me  to  cdilication,  and  not  to  de- 
struction. 

n  Finally,  brethren,  farewell.  ™  Be  per- 
fect, °  be  of  good  comfort,  "  be  of  one 
mind,  plive  in  peace;  and  the  God  of 
love  land  peace  shall  be  with  you. 


when  we  are  weak,  and  ye  are  power- 
ful ;  this  akso  Ave  pray  for,  even  your 

10  perfection.  For  this  cause  I  write  these 
things  while  absent,  tjiat  when  present 
I  may  not  deal  sharply  according  to 
the  authority  which  the  Lord  gave 
me  for  building  up,  and  not  casting 
down. 

11  Finally,  brethren,  farewell.  Be  per- 
fect, be  of  good  comfort,  be  of  the 
same  mind,  be  at  peace ;  and  the 
God  of  love  and  peace  will  be  with 
you. 


ft  1  Cor.  4:10.        i  Phil.  3  :  12-15 ;  Heb.  6  :  1  ;  13  :  20,  21.        tl2:20,  21.         UO  :  8.         m  See  refs.  Matt.  5  :  48. 
n  2  Thess.  2  :  16,  17.        o  See  refs.  Rom.  12  :  16.        j>  Gen.  45  :  24  ;  Rom.  12  :  18.        q  Rom.  15  :  33. 


when  we  are  weak,  seeming  to  be 
weak,  having  no  occasion  to  exercise 
our  power  in  the  exercise  of  discipline, 
and  ye  are  strong  in  Christian 
graces,  powerful  in  piety,  requiring  no 
exercise  of  our  authority.  Paul  does 
not  say  that  the  Corinthians  are  really 
strong,  but  that  he  rejoices  when  they 
are  strong.  And  this,  that  ye  may  be 
strong,  we  also  wish,  better,  pi-ay 
for,  even  your  perfection,  your 
complete  retbrmatiou,  the  perfecting, 
the  complete  setting  in  order,  of  Chris- 
tian conduct  and  life.  (comp.  i  Cor.  i :  lO: 
Gal.  6:1;  Eph.  4  :  12.)  In  that  case  there 
would  be  no  need  of  giving  proof  of  his 
apostolic  authority  in  reference  to  of- 
fenders, and  in  discipline  (ver.  3). 

10.  Therefore,  or  On  this  account, 
because  I  wish  you  to  liecome  strong  in 
piety  and  perfected  in  conduct  and  life, 
I  write  these  things,  this  Epistle, 
especially  the  last  part  of  it,  being 
absent,  lest  being  present,  I 
should  use  sharpness  (ver.  2;  i  :23), 
that  when  present  I  may  not  use 
severity,  according  to  the  poAver, 
or  authority  which  the  Lord  gave  me 
when  he  called  and  coniiuissioned  me 
as  an  apostle  ( Acts26 :  16-18),  for  edifi- 
cation, building  up,  and  not  for 
hcstmctiorx,  casting  down  (10 : 8),  such 
as  might  result  from  discipline  and 
judgment.  JTe  uses  this  severity  in 
writing,  hoping  to  accomplisli  their 
reformation,  so  tliat  lie  will  have  no 
necessity  to  use  it  when  becomes.  And 
he  did  not  wish  to  do  anything  when 
he  came  which  might  appear  like  cast- 
ing out  converts  or  pulling  down 
churches.  Paul  u.ses  his  favorite  figure 
of  a  builder  (5  : 1 :  1  Cor.  3 :  10).  His  great 
work  was  to  gather  and  build  up  con- 
verts  and  churches.      Discipline    and 


punishment  were  at  times  a  necessity 
(which  should  be  exercised  for  the  good 
of  the  individual  and  the  church) ;  but 
as  with  the  Lord,  it  was  not  the  object 

of  his  work  (  John  3  :  17  ;  12  :  47  ) . 

11-14.  Closing  words. 

11.  Closing  exhortation.  The  kind 
and  tendei"  spirit  which  had  begun  to 
show  itself  in  the  preceding  verses,  is 
now  more  prominently  manifested  in 
friendly  admonition,  Avhich,  if  fully 
obeyed,  would  make  the  exercise  of  se- 
vere measures  unnecessary.  Finally, 
as  to  what  remains  to  be  said,  breth- 
ren, used  only  four  times  in  this  Ej^is- 
tle,  indicating  here  the  importance  of 
what  he  was  .saying,  and  the  afleetion- 
ate  spirit  in  which  he  spoke;  fare- 
well, 70t/  to  you,  fare  you  well  in  the 
Lord  (Piiii-  3 : 1 ;  4 : 4).  It  was  common 
to  use  this  word  at  the  beginning  of 
letters  in  the  sense  of  greeting  (Acts  15 : 
23;  23 :  26),  and  in  salutations  in  the 

sense  of  hail  (Luke  l  :  28  ;  Mark  15  :  18).     It  is 

fitting  here  in  the  beginning  of  closing 
and  encouraging  words.  Be  perfect, 
go  on  in  perfecting  your  conduct  and 
life  (ver.  9);  bc  of  good  comfort, 
combining  the  ideas  of  encouragement 
and  comfort;  be  of  one  mind,  think 
as  it  were  the  same  thing,  be  harmo- 
nious in  thought  and  sentiment  (Rom.  12 : 
16;  Phil.  2:2)  ;  live  iu  pcace  with  one 
another,  let  there  be  no  discord  (icor. 
1 :  10)  ;  and  the  God  of  love  and 
peace,  who  is  the  author  and  giver 
of  these  graces  (1  cor.  u  :  33;  Heb.  13  :  20; 
Jude2),  shall  be  with  you — you  shall 
enjoy  communion  with  God  through 
the  Holy  Spirit,  and  shall  be  kept  con- 
tinually united  in  love  and  peace.  Joy, 
comfort,  peace,  and  love  are  all  fruits  of 
the  Spirit  («ai.  5  :  22).  If  they  follow  the 
promptings  of  the  Spirit,  which  accord 


Ch.  XIII.] 


II.  CORINTHIANS 


415 


12  r  Greet  one  another  with  an  holy  kiss. 

13  All  the  saints  salute  you. 

14  ^  The  t  grace  of  the  Lord  Jesus  Christ, 
and  the  love  of  God,  and  "the  com- 
munion of  the  Holy  Ghost,  be  with  you 
all.    Amen. 

The  second  Epistle  to  the  Corinthians 
was  written  from  Philippi,  a  city  of 
Macedonia,  by  Titus  and  Lucas. 


12  Salute  one  another  with  a  holy  kiss. 

13  All  the  saints  salute  you. 

14  The  grace  of  the  Lord  Jesus  Christ, 
and  the  love  of  God,  and  the  com- 
munion of  the  Holy  Spirit,  be  with 
you  all. 


rSee  refs.  Rom.  16  :  16.        sSee  Num.  6  :  23-27  ;  Rom.  16  :  24.        «  John  1  :  16,  17.        wRom.  8  :  9,  14-16. 


with  the  preceding  exhortations,  then 
they  have  the  promise  and  assurance 
that  the  God  of  love  and  peace  will  be, 
and  continue  to  be,  with  them.  All  of 
the  preceding  imperatives  are  in  the 
present  tense,  denoting  continued 
action.  God's  presence  produces  love 
and  peace,  and  we  must  have  love  and 
peace  to  enjoy  his  presence.  Hatred 
and  discord  will  drive  the  Spirit  from 
us.  The  exhortation  in  all  its  parts  was 
especially  suited  to  the  Corinthians. 

12.  Closing  salutations.  Greet,  or, 
salute,  one  another  with  a  holy 
kiss.  The  same  as  in  1  Cor,  16  :  20, 
on  Avhich  see  note.  If  on  reading  the 
Epistle  they  would  thus  express  their 
brotherly  love  for  one  another  the  effect 
would  be  good. 

13.  All  the  saints,  in  the  vicinity 
and  the  church  -where  he  was  in  Mace- 
donia, salute  you.  Doubtless  Paul, 
in  a  measure  at  least,  unburdened  his 
heart  to  his  brethren  in  Macedonia, 
and  made  known  his  anxieties  to  them. 
Their  interest  and  love  would  be  kin- 
dled by  Paul's. 

14.  Closing  benediction.  This  is  the 
fullest  of  Paul's  benedictions  and 
comes  fitly  at  the  end  of  the  Epistle  in 
which  he  the  most  fully  opens  and  un- 
burdens his  heart.  It  is  rather  an  invo- 
cation, since  its  closing  words  are  in 
the  form  of  a  prayer,  and  not  of  a 
blessing.  In  its  three  parts  it  recog- 
nizes the  personality  and  deity  of  the 
Father,  the  Son,  and  the  Holy  Spirit  in 
their  gracious  relations  to  the  believer 

and   the   church.      (Comp.  noteonRom.  l  :  ".) 

The  grace,  or  favor,  of  our  Lord 
Jesus  Christ  (notice  the  fullness  of 
the  title),  the  Lord  and  head  of  the 
church,  through  whom  all  the  blessing 
of  salvation  reaches  us,  the  love  of 
God  the  Father,  the  author  and  source 
of  redemption  (Johns :  le)  whose  love  is 
shed  abroad  in  our  hearts  (Rom.  5:6), 
and  the  communion,  the  participa- 
tion  and   fellowship,   of  the    Holy 


Ghost,  Spirit,  in  his  indwelling  and 
sanctifying  presence  and  power  (Rom. 
8 : 9-11, 14-16),  be  with  you  all,  the  err- 
ing, the  opposer,  the  gainsayer,  as 
Avell  as  the  faithful  and  obedient.  How 
overflowing  the  apostle's  loving  heart, 
though  he  had  used  severity.  "  Love 
is  ascribed  to  the  Father  as  the  source 
from  whence  the  grace  of  Christ  pours 
itself  forth  as  a  stream,  producing 
brotherly  commtmion  among  believers 
in  the  Holy  Spirit.  That  the  Son  ob- 
tains first  mention  is  explained  by  the 
fact  that  divinity  reveals  itself  imme- 
diately to  man  in  Christ ;  the  Son  first 
guides  him  to  the  Father,  and  his  life 
is  finally  perfected  in  the  communion 
of  the  Holy  Spirit"  (Olshausen). 

Amen,  is  omitted  by  the  highest 
critical  authorities.  The  subscription, 
except  simply  To  the  Corinthians,  is 
wanting  in  the  oldest  and  best  manu- 
scripts, and  is  of  no  authority. 

AVe  may  reasonably  conclude  that  the 
effect  of  this  letter  was  good,  from  Rom. 
15  :  25-27  and  Acts  20  :  2,  since  soon 
after  this  Paul  went  to  Corinth  and  re- 
mained there  three  months,  as  it  w^ould 
appear,  in  peace,  which  he  could  hardly 
have  done  if  this  letter  had  not  pre- 
pared the  way.  No  trace  of  opposition 
is  afterward  found  in  the  Corinthian 
church  to  the  apostolic  claims  of  Paul. 
According  to  the  Epistle  of  Clement, 
written  shortly  after  the  apostle's 
death,  there  were  divisions  in  the  Cor- 
inthian church,  but  Paul  was  held  in 
affectionate  remembrance. 

Practical  Remarks. 

1.  Churches  should  exercise  discipline 
firmly,  kindly,  and  faithfully,  not  upon 
suspicions  and  prejudice,  but  upon  clear 
evidence,  according  to  the  offenses  com- 
mitted (ver.  1.  2  ;  1  Cor.  4  :  20,  21). 

2.  If  the  preacher  would  have  Christ 
speak  through  him,  let  him  be  in  fellow- 
ship with  Christ  through  the  indwelling 


416 


II.  CORINTHIANS 


[Ch.  XIII. 


Spirit  and  an  exiterimontal  knowledge  of 
the  word  (ver.  8 ;  John  16  :  13 ;  17  :  14,  17, 
23;  IJohn  1  :  3). 

3.  The  preacher's  authority  is  that  of 
the  truth,  and  thereby  he  gives  evidence 
of  Christ  speaking  in  and  througli  him 
(ver.  3,  8;  4:3). 

4.  Christ  in  his  sufferings  identified 
himself  with  us,  and  in  his  life  and  exal- 
tation we  are  identified  with  him  (ver  4; 
1  Peter  3  :  18  ;  2  Tim.  2  :  11,  12). 

5.  In  view  of  human  imperfections  and 
the  importance  of  true  personal  religion, 
we  should  frequently  examine  ourselves 
(ver.  5;  1  Cor.  11:28;  3:13). 

6.  The  Christian  may  know  whether  he 
is  a  true  child  of  God  (ver.  5,  6 ;  2  Tim. 
1  :  12 ;  1  John  3  :  14,  19,  24  ;  4  :  16). 

7.  The  minister  should  unselfishly  seek 
the  highest  good  of  his  people  whatever 
may  be  the  estimate  in  which  he  himself 
is  held  (ver.  7,  9;  12:  14). 

8.  If  the  preacher  turns  aside  from  the 
gospel  system  of  truth,  he  exceeds  his 
commission  and  is  without  authority 
(ver.  8 ;  Mark  16  :  16, 17 ;  Isa.  8  :  20). 


9.  Christian  perfection  consists  not  so 
much  in  sinlessness,  as  in  the  symmet- 
rical development  of  Christian  character 
(ver.  9,  11;  2  Peter  1  :  5-8). 

10.  Whatever  authority  Christ  may  have 
given  us,  as  churches  or  individuals,  we 
should  use  it  carefully  and  wisely  under 
the  guidance  of  the  Spirit  according  to 
the  word  (ver.  10 ;  10  :  8 ;  Matt.  10 :  16,  20). 

11.  When  Christians  love  one  another 
and  live  in  peace,  then  they  may  expect 
the  God  of  love  and  peace  to  be  with 
them  (ver.  11  ;  Rom.  15  :  5,  6). 

12.  The  closing  verse  of  this  Epistle  is  a 
prayer,  and  it  teaches  us  that  it  is  proper 
to  pray  to  the  Son  and  the  Spirit  as  well 
as  to  the  Father  (ver.  14  ;  Acts  7  :  59 ;  Jude 
20,  21;  Rom.  8:  26). 

13.  The  Father,  Son,  and  Holy  Spirit, 
stand  on  an  equality  with  one  another, 
each  bearing  a  distinctive  relation  to  the 
Christian  and  to  his  salvation  (ver.  14 ; 
Matt.  28:19;  Phil.  2  :  6). 

14.  Salvation  comes  to  us  from  God  the 
Father,  through  God  the  Son,  and  by  God 
the  Holy  Spirit  (ver.  14 ;  John  3  :  5-17). 


CORINTH  UNEARTHED. 


Much  of  the  Corinth  of  Paul's  day 
has  for  centuries  lain  out  of  sight  be- 
neath the  rubbish  and  the  soil.  Several 
standing  columns  of  a  Doric  temple 
have  been  almost  the  only  trace  of  the 
Greek  city.  Of  great  interest  and  im- 
portance, therefore,  have  been  the  ex- 
plorations made  in  Corinth,  the  past 
year,  1896,  by  Americans  under  the 
guidance  of  Dr.  R.  B.  Richardson. 
Much  has  been  done  in  determining 
the  site  of  the  agora,  and  preparing  the 
way  for  future  excavations.  The  well- 
worn  steps  of  the  stairs  which  gave 
access  to  the  seats  of  the  ancient  theatre 
have  been  discovered.  Within  two  hun- 
dred feet  of  the  present  village  a  tomb 


was  found,  containing  relics  from  pre- 
historic times — vases  of  marvelous  pat- 
tern and  of  most  ancient  chromatic 
treatment.  What  hopes  from  archa- 
ological  research  in  old  Corinth  are 
aroused!  May  we  not  have  confirma- 
tions of  Luke  and  Paul  in  the  Acts  and 
the  EpivStles?  Perhaps  we  may  learn 
more  of  the  proconsul  Gallio,  or  of 
Erastus  the  public  treasurer  of  Corinth, 
or  of  Gains  the  host  of  Paul,  or  of  the 
synagogue  with  the  rulers  Crispus  and 
Sosthenes,  or  of  Chloe  and  Stephanas, 
or  of  Paul's  lost  epistle,  or  of  his  unre- 
corded second  visit  to  the  Corinthians. 
Much  of  this  and  of  many  others  may 
yet  come  to  light. 


GENERAL  INDEX 


Abba,  Father,  106. 

Abraham :  justified  by  faith,  63  ;  his  gseat 
faith,  66,  67 ;  while  yet  uucircumcised, 
65 ;  circumcision  a  consequeuce  of  his 
faith,  65;  a  seal  of  his  righteousness, 
65  ;  a  father  of  the  faithful,  65-67 ;  heir 
of  the  world,  66;  his  faith  and  the 
promise,  66 ;  a  father  of  many  nations, 
67 ;  believing  in  hope  against  hope,  67  ; 
a  pattern  to  believers,  68. 

"Absent  from  the  body,"  "present  with 
the  Lord,"  356. 

Accursed  from  C)Sirist,  117. 

Adam  :  meaning  of,  75 ;  relation  of,  to  the 
race,  75,  76,  77;  type  of  Christ  by  con- 
trast, 77;  similitude  of  his  transgression, 
77. 

Adam  to  Moses,  death  reigned  from,  77. 

Adoption,  spirit  of,  106. 

Amplias,  181. 

Analogy  between  Adam  and  Christ,  75,  78. 

"  Anathema  Maranatha,"  325. 

Andronicus,  18i3. 

Angels,  Christian  judging,  223. 

Apollos,  referred  to,  323. 

Apostolic  benediction,  415. 

Apostolic  ministry  of  Paul :  defense  of, 
387-389 ;  its  weapons  and  its  warfare, 
388 ;  its  authority  real,  3A9  ;  unlike  that 
of  his  opposers,  389-392 ;  false  standard 
of  judgment  upon,  391;  built  not  on 
others'  foundations,  392  ;  sufferings  of, 
400  ;  caring  for  the  churches  in,  401 ;  de- 
liverance at  Damascus  for,  402 ;  visions 
and  revelations  connected  with,  404; 
signs  of  among  the  Corinthians,  407; 
its  authoritative  exercise,  411,  412. 

Apelles.  181. 

Aquila:  mentioned,  179,  180;  church  at 
his  house,  180,  324. 

Aretas,  402. 

Aristobulus  :  mentioned,  181 ;  early  mis- 
sionary to  Britain,  181. 

"  Armor  of  light,"  158. 


Atonement,  the:  Practical  Remarks  on, 
61,  62,  114  ;  relation  of  to  the  race,  80. 

Baal,  136. 

Baptism :  a  burial,  83  ;  a  likeness  of  death, 
84 ;  a  likeness  of  resurrection,  84 ;  a  like- 
ness of  death  to  sin  and  a  new  life,  83- 
85 ;  an  intelligent  act,  263. 

Baptism  as  a  figure:  described,  85,  86;  a 
symbol,  86 ;  a  sign,  86 ;  an  antitype,  86 ; 
not  as  a  seal,  86. 

"  Baptized  for  the  dead  "  :  different  inter- 
pretations of,  311 ;  the  preferable  view 
of,  312. 

"Baptized  into  his  death,"  83. 

Baptized,  unto  Moses:  meaning  of,  255: 
in  the  cloud  and  in  the  sea,  255 ;  Prac- 
tical Remarks  on,  263. 

"  Barbarian,"  31. 

"  Beholding  as  in  a  glass  the  glory  of  the 
Lord,"  347. 

Believers  not  under  law  but  under  grace, 
91,  92. 

Benevolence:  defined,  178;  remarks  on, 
320,  326. 

"  Be  ye  reconciled  to  God,"  361. 

Bible,  The :  Practical  Remarks  on,  61. 

Body  of  believers :  a  temple  of  the  Holy 
Spirit,  327 ;  Practical  Remarks  on,  228. 

Body,  a  living  sacrifice,  149. 

"Brethren,"  30. 

Building  on  Christ:  the  builders  thereon, 
206;  Christ  the  foundation,  206;  tried 
by  fire,  207 ;  saved  through  fire,  207,  210. 

"  Body  of  this  death,"  100. 


"  Called  according  to  his  purpose,"  111. 

Calling:  from  God,  28;  internal  and  ex- 
ternal. 28. 

"Carnal,"  204. 

Carnally  minded,  104. 

Casuistry :  the  kingdom  of  God  and,  166: 
no  code  of  laws  laid  down  for,  167  ;  prin- 
ciples and  knowledge  of  furnished  for 

2B  417 


418 


GENERAL  INDEX 


deciding  in  reference  to  human  con- 
duct, 167 ;  in  marked  contrast  to  papal 
subtleties  and  Jesuitical  subterfuges, 
167. 

Character  building,  207,  210. 

Charity,  grace  of.    See  Love,  286. 

"  Chief  est  apostles,"  395. 

Children,  "unclean,"  "holy,"  232. 

Chloe,  house  of,  192. 

Christ:  the  seed  of  David,  26;  the  Son  of 
God,  27 ;  the  Spirit  of  holiness,  27 ;  his 
resurrection,  27 ;  his  gospel,  32 ;  in  Rom., 
chap.  1,  see  Practical  Remarks,  40;  a 
propitiatory  sacrifice,  58 ;  delivered  for 
our  offenses,  69  ;  raised  for  our  justifica- 
tion, 69 ;  our  substitute,  72,  73 ;  head  of 
the  race.  Practical  Remarks,  81 ;  holding 
a  two- fold  relation  of  servant  and  Son, 
170;  "a  minister  of  the  circumcision," 
170;  his  relation  to  the  Gentiles,  170, 
171 ;  his  kingdom  and  reign,  309 ;  deliv- 
ering up  the  kingdom  to  the  Father, 
309;  all  enemies  put  under  him,  310; 
one  with  the  Father,  311;  Adam  and, 
contrasted,  74 :  crucified,  preaching  of, 
199 ;  death  of,  relation  to  the  race,  79  ; 
the  death  of,  the  death  of  all,  358 ;  "  the 
end  of  the  law  for  righteousness,"  128, 
129  ;  grace  of,  abounding,  78,  80 ;  inter- 
ceding for  us,  112 ;  his  inseparable  love, 
113  ;  "our  Pa.ssover,"  219;  as  presented 
by  Paul  the  same  as  Christ  of  the  four 
Gospels,  304;  in  regard  to  his  person, 
301 ;  his  character,  304  ;  his  doctrine,  304  ; 
words  and  phrases  of,  304;  our  substi- 
tute, our  sin-bearer,  261,  263 ;  the  un- 
speakable gift,  386. 

Church :  its  general  and  particular  mean- 
ing, 283 ;  Practical  Remarks  on,  285 ; 
discipline,  341,  342,  Practical  Remarks: 
formative  and  corrective,  338;  when 
valid,  413  ;  its  government,  221 ;  divinely 
organized,  221 ;  democratic  and  inde- 
pendent, 221 ;  Dr.  Alexander  Carson  on, 
221. 

Church  at  Corinth  :  embraced  what,  189, 
190;  divisions  of,  192;  the  party  of 
Paul  in,  192  ;  of  Apollos,  192 ;  of  Cephas, 
192 ;  of  Christ,  192 ;  character  of  its 
members,  196  ;  moral  disorders  in,  217  ; 
slack  in  discipline,  218;  should  have 
enforced  discipline,  219-221 ;  Practical 
Remarks  on,  221,  222. 

Churches  and  Christians,  temples  of  God, 
208. 


Christian,  The:  in  relation  to  law  and  to 
grace,  102 ;  his  complete,  ultimate  vic- 
tory, 113  ;  through  Christ,  114. 

Christians :  belong  to  God,  209  ;  Practical 
Remarks  on,  210  ;  all  things  belong  to 
them,  209 ;  stewards  of  the  mysteries  of 
God,  210,  211 ;  how  designated  in  the 
Epistles  and  elsewhere,  31 

Christian  benevolence,  Practical  Remarks 
on,  386,  387. 

Christian  experience :  as  related  to  bap- 
tism and  admission  to  the  church,  361 ; 
conversion  and  evidences  of  repent- 
ance should  be  required,  362. 

Christian  liberty :  abused,  225 ;  somethings 
lawful  but  not  expedient,  225  ;  Practical 
Remarks  on,  228  ;  Paul's  use  of,  246,  ff. ; 
its  relation  to  Paul's  marriage,  247 ; 
Paul's  support  by  the  churches,  247-249 ; 
his  self-support,  250,  251 ;  Paul's  becom- 
ing all  things  to  all  men,  251,  2-52  ;  Paul's 
bearing  toward  persons  of  weak  con- 
science, 261. 

Circumcision :  cannot  save,  48,  49 ;  in  the 
flesh  and  in  the  heart,  49 ;  as  a  sign,  48  ; 
Practical  Remarks  on,  50,  51 ;  a  seal  of 
Abraham's  faith,  65 ;  a  token  of  God's 
covenant,  65  ;  baptism  did  not  take  place 
of,  70 ;  nothing  in  itself,  234. 

Civil  government:  subjection  to,  156; 
rulers  in,  156 ;  limit  of  its  power,  157 ; 
accountable  to  God,  156,  160;  paying 
tribute  to,  157 ;  demands  of,  and  the  law 
of  love,  157,  158;  motives  of  obedience 
to,  158. 

"  Coals  of  fire  on  his  head,"  154. 

Collection:  for  the  saints,  320,  321;  at 
stated  times  and  proportionate,  321,  326. 

"  Comforted  together,"  30. 

"  Communion  of  the  blood  of  Christ,"  259. 

"  Comparing  spiritual  things  with  spirit- 
ual," 202. 

Condemnation,  no,  to  the  believer,  102. 

Confession  and  faith,  130,  131. 

Conflict  within  the  Christian,  99-101. 

Conscience :  its  use  of,  in  the  New  Testa- 
ment, 244,  245 ;  its  modern  use,  244 ;  its 
ancient  use,  244 ;  its  supreme  authority, 
245  ;  liberty  of,  245,  261. 

Contribution  :  a  participation  with  others, 
175;  for  the  poor  saints  at  Jerusalem, 
175 ;  duty  of,  from  Gentiles  to  Jews,  176 ; 
a  bond  between  Jewish  and  Gentile 
churches,  176. 

Corinth ;  the  city  of  Paul's  day,  xv  ;  con- 


GENERAL  INDEX 


419 


dition  of  the  church  at,  xv ;  subsequent 
history  of,  xv,  415  ;  unearthed,  416. 

Corinthians,  Epistles  to :  xv ;  confirmed  by 
the  Acts,  xiv;  practical  uses  of,  to 
churches,  xxi ;  to  the  ministry,  xxi ;  to 
our  age  and  country,  xxii. 

Corinthians,  First  Epistle  to:  discussed, 
XV ;  its  title,  occasion,  and  design,  xvi ; 
time  and  place  of  writing,  xvi ;  features 
of,  xvii ;  contents  and  analysis,  xvii. 

Corinthians,  Second  Epistle  to :  consid- 
ered, XX  ;  its  title,  occasion,  and  object, 
XX ;  characteristics  of,  xxi ;  contents 
and  analysis  of,  xxii ;  its  title,  189. 

Corinthians:  why  Paul  delayed  visiting 
them,  331-333 ;  Paul  would  not  come  to, 
in  sorrow,  335. 

Corrupting :  the  word  of  God,  341 ;  Prac- 
tical Remarks,  342. 

Covenants  made  with  Abraham,  Remark 
11,  pp.  69,  70. 

"Creature"  or  "creation":  meaning  of, 
107 ;  subject  to  vanitj-,  108 ;  delivered 
into  the  liberty  of  the  children  of  God, 
108,  109;  groaning  and  travailing  in 
pain,  109. 

"  Cupof  the  Lord  "  and  "  cup  of  demons," 
260,  261. 

Dangers  from  a  scientific  spirit,  196. 

David,  justified  by  faith,  64. 

Deaconess :  Phoebe,  179 ;  Prisca,  180 ;  Per- 

sis,  181 ;  Practical  Remark  on,  186. 
"  Death  unto  death,  a  savour  of,"  340. 
"  Delight  in  the  law  of  God,"  99. 
Depravitj',  human,  Practical  Remarks,  41. 
Divine  government  explained,  44. 
"Doubtful  disputations,"  161. 

"  Earnest  expectation,"  108. 

"Earnest  of  the  Spirit,"  333. 

Election  and  foreknowledge,  126,  127. 

Election  of  grace,  137. 

Elijah  and  the  seven  thousand,  136. 

Enemy,  treatment  of  an,  154. 

Epenetus,  180. 

Epistles:  in  general,  v;  of  Peter,  Paul, 
and  John,  v  ;  relation  of,  to  the  Gospels, 
V  ;  relation  of,  to  the  Old  Testament,  v ; 
addressed  to  Christians,  v ;  chrono- 
logical order  of,  vi. 

Epistles  to  the  Corinthians :  their  gen- 
uineness, xiv ;  confirmed  by  undesigned 
coincidences  in  the  Acts,  xiv ;  the  two 
Epistles  compared,  xvii ;  special  uses, 


xxi;  addressed  to  churches,  28;  to 
saints,  28. 

Epistle,  First,  to  the  Corinthians :  to  whom 
addressed,  xiv ;  reasons  for  writing, 
xvi ;  design  of,  xvi ;  time  and  place  of 
writing,  xvi ;  features  of,  xvi ;  contents 
and  analysis,  xvii ;  its  title,  189 ;  super- 
scription to,  326. 

Epistle,  Second,  to  the  Corinthians:  to 
whom  addressed,  xiv,  xx ;  place  of 
writing,  xx ;  occasion  and  object  of, 
XX ;  its  characteristics,  xxi ;  contents 
and  analysis  of,  xxii ;  its  title,  327 ;  salu- 
tation, 327  ;  words  of  gratitude,  327-329  ; 
its  effect  on  the  Corinthians,  415. 

Epistle  to  the  Romans:  Paul  its  author, 
viii ;  its  last  five  chapters,  viii ;  to  whom 
addressed,  viii;  when  and  where  writ- 
ten, X  ;  its  occasion  and  design,  x  ;  con- 
tents of,  xi ;  analysis  of,  xii ;  its  theme, 
32 ;  its  end,  177,  186 ;  not  all  written  at 
once,  177. 

Erastus,  215. 

Erastus,  treasurer  of  Corinth,  184. 

Eternal  life,  43. 

Ethics:  Paul's,  154;  ultimate  ground  of 
obligation  in,  154. 

Ethics,  Paul's  Christian :  of  the  State,  159 ; 
of  the  family,  of  State  and  Church,  159 ; 
are  fundamental  principles,  159 :  their 
basis  in  the  will  and  law  of  God,  159 ; 
government  as  to,  may  be  perverted,  159. 

Evil  associations,  warning  against,  367. 

"  Evil  communications  corrupt  good  man- 
ners," 313. 

Evil,  overcoming  with  good,  154. 

Experience,  Christian:  Practical  Re- 
marks, 101. 

Faith :  considered.  27, 33 ;  of  Roman  Chris- 
tians, 29  ;  advance  in,  32  ;  live  by,  33  ;  in 
Christ  is  faith  in  God,  68,  69 ;  confession 
and,  130, 131 ;  saving,  135 ;  a  guide  to  con- 
science, 168. 

False  teachers :  at  Rome,  183  ;  to  be  avoid- 
ed, 183 ;  Practical  Remarks  on,  186,  187. 

"Farewell,"  414. 

"  Fleshly  tables  of  the  heart,"  343. 

"  Form  "  or  "  mold  of  doctrine,"  88. 

Food,  sacrificed  to  idols  :  subject  of,  con- 
sidered, 240,  ff. ;  the  question  of  eating 
it  to  be  settled  by  love,  241 ;  to  the  en- 
lightened Christian  a  matter  of  indiffer- 
ence, 242  ;  the  question  of,  with  regard 
to  the  infirmities  of  the  weak,  243,  261 ; 


•420 


GENERAL  INDEX 


Remarks,  245;  Paul  illustrates  usage 
concerning,  by  his  own  conduct,  246-251. 

Fornication :  treated  of,  226 ;  flee,  227  ; 
Practical  Remarks,  228. 

Fortunatus  and  Achaicus,  324, 

"  From  faith  to  faith,"  32. 

Gentiles :  called,  139-141 ;  the  wild  olive, 
141;  their  relation  to  Israel,  142;  their 
need  of  humility,  142  ;  fullness  of,  143. 

Gentile  ministry  of  Paul :  spoken  of,  173  ; 
from  Jerusalem  to  Illyricum,  173 ;  not 
builded  on  another's  foundation,  174; 
consistent  with  visiting  Rome,  175. 

Gifts,  Spiritual :  use  of,  151 ;  of  prophecy, 
151 ;  of  teaching,  151 ;  of  exhortation, 
giving,  ruling,  151. 

Giving :  grace  of,  375, 376 ;  the  Macedonian 
churches  an  example  of,  375 ;  a  mutual 
participation,  376;  should  abound  in 
all,  376 ;  Christ's  example  of,  377 ;  should 
be  willing,  378 ;  should  be  proportionate, 
378 ;  among  the  Corinthians,  382,  383 ; 
was  to  be  liberal  and  cheerful,  383,  384 ; 
God's  help  in,  384  ;  resulting  in  the  good 
of  others,  385 ;  and  God's  glory,  385 ; 
brings  blessings  on  the  giver,  386;  all 
traced  to  Christ,  386;  among  Macedo- 
nians, 386 ;  Remarks  on,  381,  382. 

Glorification  of  God's  children  certain,  112. 

Glory,  honor,  immortality,  43. 

"Glory  of  God,"  57. 

God :  revelation  of,  35 ;  invisible  things 
of,  35;  his  eternal  power,  36;  "blessed 
forever,"  117  ;  dealing  with  the  Jews  and 
bringing  good  out  of  evil,  Remark  11,  p. 
147 ;  gifts  and  calling  of.  without  repen- 
tance, 144 ;  no  respecter  of  persons,  44  ; 
just  and  the  justifier  of  sinners,  59; 
hardening  the  heart,  121 ;  prerogative 
and  rights  of,  as  Creator,  122  ;  long-suf- 
fering and  wrath  of,  123  ;  "  riches  of  glory 
in,"  123;  sovereignty  of  and  man's  free 
agency,  127 ;  three-fold  revelation  of, 
35 ;  wondrous  wisdom  and  knowledge 
of,  146. 

"God  of  hope,"  171. 

Godly  sorrow,  good  results  of,  372. 

God's  wrath:  how  revealed,  35;  against 
what,  35;  in  giving  men  over  to  their 
own  passions,  37,  38 ;  Remarks  on,  41. 

"  Good  that  I  would  I  do  not,"  98. 

Goodness  of  God:  despised,  42;  to  load 
men  to  repentance,  42 ;  Practical  Re- 
marks on,  .50. 


Gospel,  The :  adapted  and  designed  for  all, 
129  ;  should  be  preached  to  all,  132,  135  ; 
Practical  Remark  on,  12;  contains  the 
true  wisdom,  200  ;  spiritually  discerned, 
203  ;  the  law  and,  in  harmony,  61, 

Grace:  defined,  29;  under,  87;  illustrated 
by  the  marriage  relation,  91,  92. 

Grace  and  works  exclusive  of  each  other, 
137. 

Grecian  Christianity  and  Macedonian  lib- 
erality, 386. 

"Greek,"  31. 

Hardships  of  the  Christian  ministry  re- 
ferred to,  364,  365. 

Heathen:  without  excuse,  36;  degrada- 
tion of,  36,  37,  38 ;  picture  of  in  Rom.  1, 
21-32,  38 ;  condemned  by  their  own  con- 
sciences, 39,  40, 

Hermes,  182. 

"  Hold  the  truth  in  unrighteousness,"  35. 

"Holy,"  40. 

Holy  kiss,  325. 

Holy  Spirit,  The:  72,  105;  and  Spirit  of 
Sonship,  106;  distinguished  from  our 
spirit,  106;  witnessing  with  our  spirit, 
106 ;  helping  our  infirmities,  110 ;  Prac- 
tical Remarks  on,  204 ;  in  the  Old  Dis- 
pensation, 300 ;  in  the  New,  300 ;  in  the 
tw-o  contrasted,  300,  301 ;  at  Pentecost 
and  now,  301. 

Honest— honorable,  153,  155, 

Hope :  saved  by,  109 ;  distinguished  from 
faith,  110. 

Hospitality,  152,  155. 

Idolatry :  in  Greece,  Egypt,  and  Rome,  37 ; 
in  the  heart  and  life,  37  ;  flee  from,  258 ; 
inconsistent  with  communion  and  fel- 
lowship at  the  Lord's  Supper,  259,  260; 
involved  in  idols'  feasts,  260,  261. 

Imprecations  in  Scripture,  138. 

Impute,  imputed,  64,  65,  76. 

Incestuous  man  at  Corinth,  217;  r»enitent, 
336;  Paul  advises  his  forgiveness,  336. 

Infant  salvation.  Practical  Remark,  81, 

Infirmity  of  your  flesh,  88. 

Inter-church  relations,  independent,  yet 
dependent,  380,  381. 

Inward  holiness,  exhortations  to,  368,  369. 

"Inward  man,"  99. 

Isaac  and  Ishmael,  119. 

Israel  rejected  and  Gentiles  called,  139, 
140. 

Israel ;  savable,  yet  unsaved,  128 ;  at  fault. 


GENERAL  INDEX 


421 


125 ;  and  prophecy,  124,  125  ;  not  wholly 
passed  over,  136;  conversion  and  at- 
tendant blessings  on,  140, 145  ;  Remarks, 
147,  148  ;  restoration  of,  143-146  ;  restora- 
tion of,  foretold,  145  ;  restoration  of,  be- 
ing fulfilled,  145  ;  hardness  of,  143  ;  cove- 
nant with,  144 ;  election  of,  144 ;  and 
Gentiles,  143 ;  praise  to  God  for,  146 : 
what  we  owe  to,  in  religion,  in  govern- 
ment, 148. 

Israelites  mentioned,  117 ;  their  privileges, 
117. 

Isthmian  games :  introduced,  252 ;  illus- 
trating the  Christian  race,  252,  253 ;  il- 
lustrating how  Paul  strove  for  the  mas- 
tery, 253  ;  Practical  Remarks,  254. 

Jew,  The :  first  in  privilege,  32,  44,  51 ; 
knowing  the  law,  but  not  keeping  it, 
46-48. 

Jews  and  Gentiles  alike  sinners  and  con- 
demned, 51-54. 

Judging  others,  212. 

Judgment,  The :  Practical  Remarks  on,  50 ; 
God  righteous  at,  53,  54. 

Judgment  seat  of  Christ,  357. 

Judgment  of  self,  should  be  impartial,  150, 
151. 

Junia,  180. 

Justification:  what?  34,  60;  how  used  by 
Paul,  34  ;  as  an  act  of  God,  34  ;  its  gratu- 
itous nature,  57 ;  its  ground,  the  redemx> 
tion  and  sacrifice  of  Christ,  58,  59;  its 
object,  that  God  may  save  sinners,  59; 
its  results  exclude  boasting,  61 ;  results 
on  indi\aduals,  71-73 ;  results  on  the 
race,  74,  ff. 

"Justification,"  a  divine  requirement,  34. 

Justification  by  faith  :  illustrated  by  Abra- 
ham, 62;  by  David,  64;  Practical  Re- 
marks on,  69 ;  results  in  peace  with  God, 
71 ;  moral  influence  of,  82 ;  does  not  lead  | 
to  sin,  83 ;  leads  to  holiness,  89,  90,  93 ;  | 
of  life,  79. 

"  Justified  "  or  "  freed  from  sin,"  84.  | 

"Justified— glorified,"  111.  I 

"Justify,"  use  of  the  word  by  Paul,  34;  I 
importance  of  understanding  this  and 
kindred  Avords,  .33,  34. 

Justice  of  God  :  vindicated  in  passing  over 
Israel,  118,  ff. ;  designed  for  wise  and 
merciful  ends,  120 ;  illustrated  by  Jacob 
and  Esau,  119 ;  dealing  with  Pharaoh, 
120;  enduring  with  vessels  of  wrath, 
128;  a  remnant  saved,  124. 


Keeping  the  law.  and  circumcision,  48. 

Kingdom  of  God :  a  reality,  216 ;  its  rela- 
tion to  individuals  and  churches,  216 ; 
its  relation  to  the  world,  216 ;  opposed  to 
all  unrighteousness,  224;  not  in  food 
and  drink,  164  ;  in  righteousness,  peace, 
joy,  164,  165,  167 ;  has  to  do  with  all  the 
affairs  of  men,  167,  168,  Remark  19. 

Kiss,  holy,  182 ;  Practical  Remark,  186. 

Law,  The:  of  Moses,  44;  design  of,  80; 
without,  44;  justified  by,  44;  in  the 
heart,  45 ;  cannot  save,  46 ;  none  justified 
by  the  deeds  of,  55 ;  established  by  the 
gospel,  61;  is  it  sin?  94;  its  effect  on  a 
sinner,  95,  96 ;  holy,  just,  and  good,  96 : 
how  it  makes  sin  appear,  96 ;  what  it 
could  not  do,  103 ;  two-fold  in  the  Chris- 
I     tian,  99. 

Law  and  grace,  87 ;  Practical  Remarks,  90, 
91,  101. 

"Law  of  sin,"  99. 

"  Law  of  sin  and  death,"  103. 

Lawsuits  by  Christians :  before  heathen 
tribunals,  222 ;  inconsistent,  222,  223 ; 
should  be  settled  in  the  church,  223 ; 
Practical  Remarks,  228. 

••  Letter  killeth,"  344. 

Liberty,  gospel  and  Christian,  168. 

"  Life  unto  life,"  a  savor  of,  340. 

Living  peacefully  with  all,  154. 

Lord's  Supper  :  Practical  Remarks  on,  263, 
264,  276  ;  its  proper  observance,  269-274  ; 
its  relation  to  social  and  church  life, 
274,  275. 

Love  :  the  greatest  of  gifts,  286-288  ;  essen- 
tial to  religion,  286  ;  characteristics  of, 
287 ;  fulfilling  the  law,  158 ;  Practical  Re- 
marks on,  290;  unfeigned,  152  ;  duties 
growing  out  of,  152  ;  brotherly,  152,  1.55. 

Love  of  God  :  in  our  hearts,  72  ;  for  us,  73. 

Love-feasts,  270,  271. 

"  Made  the  righteousness  of  God  in  him," 
361. 

Man,  the  natural,  203. 

Man  and  woman  equal,  268. 

Marriage :  Paul  on,  239 :  rather  than  ascet- 
icism, or  celibacy  of  the  clergy,  239  ;  Re- 
marks, 239,  240 ;  divorce  and  celibacy 
related  to,  228,  ff. :  when  good,  229,  230  : 
relations  in,  that  are  not  sinful  should 
not  be  disturbed,  233,  234;  second,  of 
women,  238,  239  ;  only  in  the  Lord.  239. 

Married,  The :  advice  to,  230,  237 ;  as  to 


422 


GENERAL  INDEX 


the  divorce  or  separation  of,  231,  232; 
one  of,  an  unbelieving  husband  or  wife, 
232. 

Minded :  carnally,  101 ;  spiritually,  104. 

Minister,  A,  of  Jesus  Christ :  referred  to, 
172;  ministering  in  sacred  things,  172; 
not  sacerdotal,  172  ;  offering  up  the  Gen- 
tiles, 172. 

Ministers,  Christian :  superior  to  Moses, 
346,  347  ;  Remarks  on,  348  ;  their  bodily 
weakness,  350-352  ;  spiritual  power  and 
dignity  of,  350-352  ;  sustained  by  a  hope 
of  a  glorious  immortality,  352-354; 
cheered  in  view  of  a  glorified  body,  354- 
356;  having  the  earnest  of  the  Spirit, 
356  ;  exercised  in  view  of  the  judgment, 
357 ;  constrained  by  the  love  of  Christ, 
358,  359  ;  their  ministry  one  of  reconcil- 
iation, 360,  361 ;  ambassadors  of  Christ, 
361 ;  alms  and  work,  363,  364. 

Ministers  should  be  careful  in  money 
matters,  380,  403. 

Ministry  :  a  stewardship.  211 ;  Practical 
Remarks  on,  216. 

Ministry  of  the  Spirit,  glorious,  344. 

Miraculous  gifts,  30. 

Missionaries :  spoken  of,  132 ;  need  of,  133  ; 
duty  to  send,  135  ;  Remarks,  147,  148. 

Moral  actions  and  character,  167,  168. 

Moral  disorders  in  church  at  Corinth,  217. 

Mosaic  Law,  design  and  effect  of,  80. 

"Mystery,"  201. 

"Mysteries  of  God,"  211. 

Narcissus,  some  of  that  name,  181. 
Nations,  Gentiles  or  heathen,  28. 
Necessity,  laid  upon  Paul  to  preach,  250. 
Nereus  and  his  sister,  182. 
New  birth  and  reconciliation  of  men.  360; 

Practical  Remarks,  363. 
No  condemnation  to  the  believer,  102. 

Olympas :  mentioned,  182 ;  church  at  house 
of,  182. 

Ordinary  spiritual  gifts,  most  highly 
prized,  30. 

"  Our  earthly  house  of  this  tabernacle  "  : 
treated  of,  .354  ;  gives  place  to  "  a  build- 
ing of  God,  a  house  not  made  with 
hands,"  354,  355. 

"Owe  no  man  anything,"  157;  see  Prac- 
tical Remark  11,  p.  160. 

Paradise,  404. 

Paul :    meaning   of,    25 ;    and  Saul,  25 ; 


birth,  training,  and  mental  character  of, 
vi ;  as  writer  of  Epistles,  vi ;  writing 
out  of  his  own  experience,  vii ;  by  reve- 
lation, vii ;  with  love  for  the  truth,  vii ; 
with  intense  love  for  souls,  vii ;  with 
vehemence,  vii ;  of  the  nature  of  oral 
discourse,  vii ;  Epistle  of,  to  the  Ro- 
mans, viii ;  to  the  Corinthians,  xv  ;  and 
P'irst  Corinthians,  xv ;  and  Second  Cor- 
inthians, xix;  a  servant  of  Jesus 
Christ,  25 ;  an  apostle,  26,  27,  189 ;  his 
salutation  to  the  Romans,  25,  28 ;  his  in- 
scription to  the  Romans,  26,  28;  set 
apart  to  preaching.  26 ;  introduction  of, 
to  Romans,  29 ;  appropriating  God  to 
himself,  29 ;  his  purposed  visit  to  Rome, 
30 ;  object  of  his  visit,  30,  31 ;  a  debtor 
to  all  men,  31 ;  his  obligation  and  readi- 
ness, 32 ;  not  ashamed  of  the  gospel,  32  ; 
the  gospel  preached  by,  32  ;  his  view  of 
the  human  race,  34 ;  his  exi)erience  as  a 
sinner,  95 ;  his  experience  as  a  Chris- 
tian, 100;  his  eloquence,  112,  114;  his 
love  for  his  people,  116,  128;  a  Benja- 
minite,  136 ;  his  preaching,  147 ;  his 
ethics,  148 ;  his  ethics  of  the  State,  159 : 
his  views  of  casuistry  and  the  kingdom  of 
God,  166 ;  apostleship  of,  to  the  Gentiles, 
172-174 ;  his  ministry  not  sacerdotal, 
172 ;  his  proposed  journey  to  Spain,  174 : 
his  vLsit  to  Rome  on  his  way,  176 ;  his 
many  friends  at  Rome,  182, 183 ;  his  mis- 
sion to  preach  rather  than  to  baptize, 
193;  how  he  preached,  193;  his  humil- 
ity, 212;  his  exercise  of  apostolic  au- 
thority,  216;  bis  apostleship  to  the 
Corinthians,  246  ;  his  freedom  and  self- 
denial,  2.51 ;  buffeting  his  body,  253 ;  re- 
ceiving from  the  Lord,  as  to  the  Lord's 
Supper,  271 ;  his  dying  daily,  312  ;  fight- 
ing with  wild  beastvS  at  Ephesus,  312 ; 
proposed  visit  to  Corinth,  321 :  tarrying 
till  Pentecost,  322 ;  salutation  with  his 
own  hand, 325;  affliction  of,  in  Asia,  329; 
deliverance  of,  at  Damascus,  402 ;  caught 
up  to  the  third  heaven,  404 ;  his  thorn 
in  the  flesh,  405;  besought  the  Lord 
thrice,  406 ;  affection  of,  for  the  Corin- 
thians, 370. 
Paul's  boasting :  apologizes  for  it,  393 ;  for 
the  sake  of  his  converts,  394 ;  through 
disinterested  love,  395,  396  ;  as  to  equal- 
ity with  his  opponents  respecting  race, 
398  ;  of  being  superior  to  them  in  labors, 
suffering,  and  deliverances,  399-402 ;  as 


GENERAL  INDEX 


423 


to  his  infirmities,  405,.  406  ;  compelled  by 
the  Corinthians,  407. 

Paul's  feelings  in  view  of  approaching 
dissolution,  357. 

Paul's  heart,  366. 

Paul's  letters  and  bodily  presence,  390. 

Paul's  ministry  :  accredited  by  his  con- 
verts, 342 ;  its  sufficiency  of  God,  343 ; 
"triumphing  in  Christ,"  339. 

Paul's  relations :  to  the  churches,  381 ; 
not  as  an  officer,  but  as  a  father,  as  an 
ambassador,  a  missionary,  381. 

Paul's  visits:  second,  to  the  Corinthians, 
408;  his  third  visit,  408;  had  not  been 
burdensome,  407 ;  and  would  not  be, 
408 ;  and  his  fears  and  wish  regarding 
the  Corinthians,  410 ;  in  the  exercise  of 
apostolic  authority,  411 ;  Christ  speak- 
ing through  him  therein,  412. 

Peace,  29. 

Persis,  perhaps  a  deaconess,  181. 

Persecutor,  treatment  of,  153. 

Phoebe  of  Cenchreae,  deaconess,  178,  179. 

Prayer,  the  Spirit  making  intercessions, 
lib. 

Preacher,  The  :  office  and  message  of,  361. 

Preachers  and  missionaries,  132, 133. 

Preachers  and  teachers :  servants  and 
workmen,  205 ;  fellow- workers  with  God, 
206. 

Preachers  should  be  supported  by  the 
churches,  248,  249. 

Preaching  of  the  cross :  considered,  194- 
196 ;  its  effect,  195  ;  foolishness  of,  195 ; 
Practical  Remarks  upon,  198. 

Preaching  of  Paul:  doctrinal,  experi- 
mental, and  practical,  147  ;  a  lesson  for 
this  day,  147 ;  the  effect  of  such  preach- 
ing on  all  classes,  147. 

"Predestinate,"  111. 

Priscilla,  179,  324. 

"  Propitiation,"  not  the  mercy -seat,  but  a 
propitiatory  sacrifice,  58. 

Prophesying  ;  direction  concerning,  297 ; 
women  and,  298. 

Quartus,  1^. 

"  Quicken  your  mortal  bodies,"  105. 

Reconciliation :  meaning  of,  74 ;  two  sides 
of,  74 ;  in  God  and  in  men,  360j;  the 
word  of,  360. 

Redemption :  in  Christ,  57 ;  of  our  body, 
109 ;  Practical  Remarks,  114. 

"Repent"  and  "  regret,"  371. 


Repentance :  true  and  false,  371,  372 ; 
proof  of  the  true,  372,  373. 

Resurrection  of  Christ :  a  historical  fact, 
303-306 ;  the  theme  of  Pavil's  preaching, 
303 ;  implies  the  resurrection  of  all  be- 
lievers, 306-308 :  the  resvurrection  denied 
by  whom,  306,  307 ;  essential  to  the 
scheme  of  redemption,  308-310;  the  di- 
vine order,  309 ;  fortified  by  an  appeal 
to  the  lives  of  believers,  311-313 ;  manner 
of,  313 ;  illustrated  by  inanimate  and 
animate  creation,  314 ;  nature  of,  316 ; 
results  of,  317-319 ;  necessary  to  our  sal- 
vation, 25 ;  Practical  Remarks  on,  70, 
319,  320. 

Retribution,  44. 

Revolution,  the  right  of,  159,  Practical  Re- 
marks 6,  7,  pp.  159,  160. 

"Righteous"  or  "just,"  its  use  by  Paul, 
33. 

"Righteousness":  its  meaning  in  Paul's 
writings,  33 ;  of  God,  32 ;  of  faith,  129 ; 
of  the  law,  129. 

Righteousness  of  God :  noticed,  56 ;  de- 
clared for  the  remission  of  sins,  59. 

Righteousness  and  salvation  alone 
through  faith,  56-60. 

Rock,  that,  was  Christ,  256. 

Roman  Empire,  29, 

Romans,  Epistle  to:  considered,  viii;  its 
title,  25 ;  to  whom  addressed,  viii ;  when 
and  where  written,  x ;  occasion  and 
design  of,  x  ;  contents  of,  xi ;  design  of, 
xii ;  its  theme,  34 ;  its  main  divisions, 
84 ;  its  doxolog>',  185  ;  superscription,  186. 

Rome :  in  the  days  of  Nero  ix,  xi,  31 ; 
composition  of  the  Christian  c®ngrega- 
tion  at,  ix  ;  origin  of  Christianity  at,  ix  ; 
the  language  of  the  saints  principally 
Greek  at,  x ;  Paul's  visit  to,  31,  32,  176. 

Rufus,  of,  181,  182. 

"Saints":  defined,  28,  31;  perseverance 
of,  115. 

Salvation  by  works  and  by  grace  opposite 
of  each  other,  63. 

Sanctification :  progressive,  89 :  in  con- 
nection with  justification,  102. 

Satan  an  angel  of  light,  397. 

Second  Corinthians :  considered,  327 :  sal- 
utation of,  322 ;  its  good  results,  415. 

Scriptures,  Holy :  reference  to,  26 ;  given 
for  our  instruction,  169. 

Science  and  religion,  the  mutual  helpful- 
ness of,  196. 


424 


GENERAL  INDEX 


"Sealed  us— the  earnest  of  the  Spirit," 
333. 

Self-confidence,  danger  of,  258. 

Self-consecration:  to  God,  149;  must  ex- 
tend to  both  soul  and  body,  150 ;  in  the 
diligent  use  of  gifts  and  graces,  150. 

Self-restraint :  needful  for  spiritual  safety, 
252 ;  Israel's  lack  of,  a  warning,  255-258. 

"  Serve  the  law  of  sin,"  100. 

Seventh  chapter  of  Romans:  its  applica- 
tion, 91 ;  who  speaks  in,  a  regenerate 
or  an  unregenerate  man?  93,  94,  96,  97; 
Paul  speaking  from  experience  therein, 
93 ;  applies  to  one  in  his  unregenerate 
state,  94-97 ;  applied  to  regenerate  state, 
96-101 ;  discussing  under  law  and  under 
grace,  91,  94. 

Sin :  meaning  and  use,  75 ;  its  nature, 
75,  76 ;  and  death,  75 ;  as  transgression, 
as  filthy,  and  a  crime,  64  ;  of  Adam  and 
the  race,  75-77  ;  universality  of,  76  ;  im- 
puted between  Adam  and  Moses,  76; 
against  what  law,  77. 

Sinfulness  of  men,  universal,  54,  55. 

Sinners :  includes  all  men,  54 ;  all  guilty 
before  God,  55 ;  in  condemning  others, 
condemn  themselves,  41 ;  cannot  escape 
through  God's  justice  nor  through  de- 
spising his  goodness,  42 ;  no  escape  for, 
through  the  law,  46-48  ;  none  saved,  by 
•circumcision,  48 ;  wages  of,  death,  89,  90. 

"Sister,"  31. 

"Sold  under  sin,"  98. 

Song:  devotion  in  song  all  important, 
293,  301 ;  an  old  precept,  294. 

Sons  of  God,  106. 

Sonship  of  the  Christian  :  shown  in  spirit 
and  word,  106;  testified  by  the  Holy 
Spirit,  106 ;  implies  heirship,  107  ;  implies 
joint-heirship  with  Christ,  107. 

Sonship,  spiritual,  115. 

Sosthenes,  perhaps  an  amanuensis  of 
Paul,  189. 

Sowing  and  reaping,  283,  284. 

Speaking  after  the  manner  of  men,  88. 

Spirit  of  holiness,  27. 

"  Spirit  giveth  life,"  344. 

Spirit  of  Christ  in  the  Old  Testament,  346. 

Spiritual  gifts:  considered,  30,  277;  their 
diversity,  278;  their  unity,  280;  illus- 
trated by  the  human  body,  281;  supe- 
riority of  some  of  to  others,  290-294 ; 
their  relation  to  unbelievers,  295-296; 
decency  and  order  in,  296. 

Spiritually  minded,  104. 


Stephanas :  spoken  of,  193,  324 ;  house- 
hold of,  193. 

"Stewards,"  211. 

Strong,  Dr.  A.  H. :  on  Epistle  to  Romans, 
33  ;  on  faith  linking  us  to  Christ,  57. 

Strong  brethren:  duties  of  to  the  weak, 
164,  168,  169;  should  avoid  giving  of- 
fense, 160-164 ;  should  exercise  self-sac- 
rifice for,  165  ;  should  walk  charitably, 
164 ;  should  not  destroy  him  for  whom 
Christ  died,  165 ;  the  rule  in  such  cases, 
165  ;  from  the  example  of  Christ,  169. 

Style,  peculiarities  of  Paul's,  25,  41. 

Substitution,  73. 

Sufferings,  present :  referred  to,  107 ;  en- 
couragement in,  107-114 ;  outweighed 
by  future  glory,  107,  108;  all  working 
for  our  good.  111. 

Sympathy,  exercise  of,  153. 

"  Swallowed  up  of  life,"  355. 

Temptation,  deliverance  in,  to  the  believ- 
ing and  watchful,  258. 

Tertius,  an  amanuensis  of  Paul,  184. 

Timothy :  considered,  184,  322,  327 ;  sent 
to  Macedonia  and  Corinth,  215. 

"  The  time  is  short,"  236. 

Third  heavens,  404. 

Thorn  in  the  flesh,  405. 

Titus :  mentioned,  339 ;  in  Corinth,  376, 
378,  379,  382;  and  the  brother  whose 
praise  is  in  all  the  churches,  379  ;  repre- 
senting the  churches,  379;  Paul's  part- 
ner, 380. 

Tribulation,  its  effect  on  character  and 
life,  72. 

Troas,  339 ;  Paul's  anxiety  at,  339. 

Tutor,  214. 

Unbelieving  husband:  sanctified  by  the 
believing  wife,  etc.,  232;  maybe  con- 
verted by,  233. 

Unclean  food,  nothing  in  itself,  164 ;  ac- 
cording to  one's  estimate,  164,  166. 

"Ungodliness"  and  "unrighteousness" 
of  men,  35,  37. 

nimarried.  The :  advice  to,  230 ;  to  remain 
as  they  are,  under  threatening  calami- 
ties, 235 ;  to  be  without  care  and  worldly 
enticements,  2;?7. 

Unmarried  daughters,  duty  of  parents  to, 
238. 

Urbane,  181. 

Vengeance  belongs  to  God,  not  to  men, 
154, 155. 


GENERAL  INDEX 


425 


"  Vessels  of  wrath,"  123. 

Visit  to  Rome  :  Paul's  considered,  176  ;  the 
spirit  in  which  the  apostle  would  make, 
176  ;  his  ministry  therein,  176,  177. 

Victory  of  the  Christian:  is  sure,  100; 
through  Christ,  100,  114. 

Walking  by  faith,  not  by  sight,  356. 

"Washed,"  "justified,"  "  sanctified,"  224, 
225. 

W' eak  brethren  :  duties  to,  160 ;  exercise 
of  mutual  forbearance  toward,  160,  161 ; 
to  be  considered  in  regard  to  food,  161 ; 
and  days,  161, 162 ;  must  give  account  to 
God,  163 ;  duties  of  the  strong  to  self- 
sacrifice  for  the  weak,  163, 164 ;  mutual 
duties,  170. 

"  Whatsoever  is  not  of  faith  is  sin,"  166. 

"  Where  the  Spirit  of  the  Lord  is,  there  is 
liberty,"  347. 

Wisdom  of  God:  considered,  194;  true 
wisdom  revealed  in  the  gospel,  201. 


"Wisdom,  righteousness,  sanctification, 
and  redemption,"  197. 

Women :  condition  of  among  the  He- 
brews, 299 ;  under  Christianity,  299. 

Woman :  in  church  work,  302 ;  her  con- 
duct and  dress  at  public  services,  265- 
268;  her  relation  to  man,  265,  268;  her 
equality  with  man,  268 ;  head  of,  cov- 
ered while  praying  or  prophesying,  266 ; 
covered  because  of  the  angels,  268. 

Women  and  Paul,  Practical  Remarks,  186. 

World  by  wisdom  :  not  knoAving  God,  195  ; 
renounced  for  true  wisdom,  208. 

Worship  :  in  prayer  and  song,  293  ;  should 
guard  against  ritualism ;  must  not  mis- 
take aesthetic  emotion  for  devotional 
feeling,  293. 

"  Works  of  darkness,"  158. 

Works  and  faith,  salvation  by,  contrasted, 
63. 

Wrath  :  considered,  43 :  of  God,  34,  52. 


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Romans  and  I.  and  II.  Corinthians :  a 


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